English
English version: 'What practices should one undertake, and what vows should one make, to achieve inconceivable accomplishments?' The Buddha told Manjushri: 'For example, in the great trichiliocosm, all the grasses, trees, forests, rice, hemp, bamboo, reeds, mountains, stones, and fine dust, let each item be counted as one, and with this number, form a Ganges River. For each grain of sand in one Ganges River, let it be counted as one world. Within one world, let each speck of dust be counted as one kalpa, and within each kalpa, let the accumulated number of dust particles be counted as kalpas. Since Ksitigarbha Bodhisattva attained the tenth bhumi, the number of kalpas he has experienced is a thousand times more than the above analogy. How much more so when Ksitigarbha Bodhisattva was still in the stages of Sravaka and Pratyekabuddha. Manjushri! This Bodhisattva's majestic power and vows are inconceivable. If in the future, there are good men or good women who hear this Bodhisattva's name, or praise him, or gaze upon and worship him, or recite his name, or make offerings to him, or even paint, carve, or sculpt his image, this person will be reborn in the Trayastrimsa Heaven a hundred times and will never fall into the evil paths.' 'Manjushri! This Ksitigarbha Bodhisattva Mahasattva, in the past, countless, inexpressible kalpas ago, was the son of a great elder. At that time, there was a Buddha in the world named Simhavikridita-sarvapunyasamucchaya Tathagata (meaning: the Tathagata who is like a lion's vigorous stride, complete with all merits). At that time, the elder's son, seeing the Buddha's beautiful features, adorned with a thousand blessings, asked that Buddha: 'What practices and vows did you undertake to attain such features?' At that time, Simhavikridita-sarvapunyasamucchaya Tathagata told the elder's son: 'To attain such a form, one must for a long time liberate all suffering beings.' 'Manjushri! At that time, the elder's son, therefore, made the vow: 'From now until the endless kalpas of the future, for the sake of these suffering beings in the six realms, I will extensively establish skillful means to liberate them all, and only then will I myself attain Buddhahood.' Because of making this great vow before that Buddha, he is still a Bodhisattva even after hundreds of millions of nayutas of inexpressible kalpas. 'Also, in the past, in inconceivable asamkhya kalpas, there was a Buddha in the world named Jnanakusuma-pratisthita-rajya Tathagata (meaning: the Tathagata who is the king of the realm of wisdom flowers and stability). That Buddha's lifespan was four hundred million nayutas of asamkhya kalpas. During the Dharma-resemblance period, there was a Brahmin woman,' --------------------------------------------------------------------------------
Chinese
门女，宿福深厚，众所钦敬；行住坐卧，诸天卫护。其母信邪，常轻三宝。是时圣女，广说方便，劝诱其母，令生正见。而此女母，未全生信，不久命终，魂神堕在无间地狱。时婆罗门女，知母在世不信因果，计当随业，必生恶趣。遂卖家宅，广求香华，及诸供具，于先佛塔寺，大兴供养。见觉华定自在王如来，其形像在一寺中，塑画威容，端严毕备。时婆罗门女，瞻礼尊容，倍生敬仰。私自念言：‘佛名大觉，具一切智，若在世时，我母死后，傥来问佛，必知处所。’时婆罗门女，垂泣良久，瞻恋如来。忽闻空中声曰：‘泣者圣女！勿至悲哀，我今示汝母之去处。’婆罗门女合掌向空，而白空曰：‘是何神德，宽我忧虑。我自失母已来，昼夜忆恋，无处可问知母生界。’时空中有声，再报女曰：‘我是汝所瞻礼者，过去觉华定自在王如来。见汝忆母，倍于常情众生之分，故来告示。’婆罗门女闻此声已，举身自扑，支节皆损。左右扶侍，良久方稣，而白空曰：‘愿佛慈愍，速说我母生界。我今身心，将死不久。’时觉华定自在王如来告圣女曰：‘汝供养毕，但早返舍。端坐思惟吾之名号，即当知母所生去处。’ “时婆罗门女，寻礼佛已，即归其舍。以忆母故，端坐念觉华定自在王如来，经一日一夜。忽见自 现代汉语译本：有一位婆罗门女子，宿世福报深厚，受到众人钦佩敬仰；她行走、站立、坐着、躺卧时，都有诸天神卫护。她的母亲信仰邪教，常常轻视佛、法、僧三宝（佛教的三个根本皈依处）。当时，这位圣女广说种种方便法门，劝导她的母亲，让她生起正确的见解。然而，这位女子的母亲并没有完全相信，不久就去世了，魂神堕入了无间地狱（佛教中最痛苦的地狱）。当时，婆罗门女子知道母亲在世时不相信因果报应，料想她会随着业力，必定堕入恶道。于是她卖掉家宅，广泛求购香、花以及各种供品，在过去的佛塔寺庙中，大兴供养。她见到觉华定自在王如来（佛名），他的形像在一座寺庙中，塑画的威仪容貌，端庄庄严，完美无缺。当时，婆罗门女子瞻仰礼拜佛像，更加敬仰。她私下想：‘佛名为大觉，具足一切智慧，如果佛在世时，我母亲死后，如果来问佛，必定知道她所去之处。’当时，婆罗门女子哭泣了很久，依恋地看着如来。忽然听到空中传来声音说：‘哭泣的圣女！不要过于悲伤，我现在告诉你你母亲的去处。’婆罗门女子合掌向空中，对空中说道：‘是哪位神德，宽慰我的忧虑。我自从失去母亲以来，日夜思念，没有地方可以询问得知母亲的去处。’当时，空中有声音，再次告诉女子说：‘我是你所瞻仰礼拜的，过去的觉华定自在王如来。看到你思念母亲，比一般众生更加深切，所以来告诉你。’婆罗门女子听到这个声音后，全身扑倒在地，肢体都受伤了。左右的人扶持她，过了很久才苏醒过来，对空中说道：‘愿佛慈悲怜悯，快说我母亲的去处。我现在身心，将要不久于人世。’当时，觉华定自在王如来告诉圣女说：‘你供养完毕，只要早点返回家中。端坐思惟我的名号，就会知道你母亲所生之处。’ 当时，婆罗门女子，礼拜佛后，就回到家中。因为思念母亲的缘故，端坐念诵觉华定自在王如来的名号，经过一日一夜。忽然看见自己
English
English version: There was a Brahmin woman who had deep karmic blessings from past lives, and was respected and admired by all; when she walked, stood, sat, or lay down, she was protected by various deities. Her mother believed in heterodox teachings and often disrespected the Three Jewels (Buddha, Dharma, and Sangha, the three fundamental refuges of Buddhism). At that time, this holy woman extensively explained various expedient methods, persuading her mother to develop correct views. However, the woman's mother did not fully believe, and soon passed away, her soul falling into the Avici Hell (the most painful hell in Buddhism). At that time, the Brahmin woman knew that her mother did not believe in cause and effect while alive, and expected that she would, according to her karma, surely fall into evil realms. Therefore, she sold her house, widely sought incense, flowers, and various offerings, and made extensive offerings at the pagodas and temples of past Buddhas. She saw the Tathagata (Buddha) named Jue Hua Ding Zi Zai Wang (King of Enlightenment Flower Samadhi), whose image was in a temple, sculpted and painted with majestic and dignified features, perfectly complete. At that time, the Brahmin woman gazed upon and paid homage to the Buddha's image, feeling even greater reverence. She thought to herself, 'The Buddha is called the Greatly Enlightened One, possessing all wisdom. If the Buddha were alive, after my mother's death, if I were to ask the Buddha, he would surely know her whereabouts.' At that time, the Brahmin woman wept for a long time, gazing at the Tathagata with longing. Suddenly, she heard a voice in the air saying, 'Weeping holy woman! Do not be too sorrowful, I will now tell you where your mother has gone.' The Brahmin woman clasped her hands together towards the sky and said to the air, 'Which divine virtue is this, relieving my worries? Since I lost my mother, I have been thinking of her day and night, and have nowhere to ask about her whereabouts.' At that time, a voice in the air replied to the woman again, 'I am the one you have been gazing upon and paying homage to, the past Tathagata Jue Hua Ding Zi Zai Wang. Seeing that you miss your mother more deeply than ordinary beings, I have come to tell you.' Upon hearing this voice, the Brahmin woman fell to the ground, her limbs injured. Those around her helped her, and after a long time, she regained consciousness and said to the air, 'May the Buddha have compassion and quickly tell me where my mother has gone. My body and mind are about to die soon.' At that time, the Tathagata Jue Hua Ding Zi Zai Wang told the holy woman, 'After you have finished making offerings, just return home early. Sit in meditation and contemplate my name, and you will know where your mother has been reborn.' Then, the Brahmin woman, after paying homage to the Buddha, returned to her home. Because she missed her mother, she sat in meditation and recited the name of the Tathagata Jue Hua Ding Zi Zai Wang, for a day and a night. Suddenly, she saw herself --------------------------------------------------------------------------------
Chinese
身，到一海边。其水涌沸，多诸恶兽，尽复铁身，飞走海上，东西驰逐。见诸男子女人，百千万数，出没海中，被诸恶兽争取食啖。又见夜叉，其形各异，或多手多眼，多足多头，口牙外出，利刃如剑，驱诸罪人，使近恶兽，复自搏攫，头足相就。其形万类，不敢久视。时婆罗门女，以念佛力故，自然无惧。 “有一鬼王，名曰无毒，稽首来迎，白圣女曰：‘善哉！菩萨何缘来此？’时婆罗门女问鬼王曰：‘此是何处？’无毒答曰：‘此是大铁围山西面第一重海。’圣女问曰：‘我闻铁围之内，地狱在中，是事实不？’无毒答曰：‘实有地狱。’圣女问曰：‘我今云何，得到狱所？’无毒答曰：‘若非威神，即须业力，非此二事，终不能到。’圣女又问：‘此水何缘，而乃涌沸？多诸罪人，及以恶兽？’无毒答曰：‘此是阎浮提造恶众生新死之者，经四十九日后，无人继嗣为作功德，救拔苦难，生时又无善因，当据本业所感地狱，自然先渡此海。海东十万由旬，又有一海，其苦倍此。彼海之东，又有一海，其苦复倍。三业恶因之所招感，共号业海，其处是也。’圣女又问鬼王无毒曰：‘地狱何在？’无毒答曰：‘三海之内，是大地狱，其数百千，各各差别。所谓大者，具有十八。次有五百，苦毒无量。次有千百 现代汉语译本：她（婆罗门女）的身体，来到一片海边。那里的海水翻腾沸腾，有很多凶恶的野兽，它们全身都是铁做的，在海面上飞奔，东西追逐。她看到无数的男人和女人，在海中时隐时现，被那些凶恶的野兽争抢吞食。又看到夜叉（一种恶鬼），它们的形状各不相同，有的有很多手和眼睛，有的有很多脚和头，嘴里的牙齿向外突出，像锋利的剑一样，驱赶着罪人，让他们靠近恶兽，自己也互相搏斗，头和脚互相碰撞。它们的形状千奇百怪，让人不敢久看。这时，婆罗门女因为念佛的力量，自然没有恐惧。 一个名叫无毒的鬼王，向她稽首行礼，前来迎接，对圣女说：‘太好了！菩萨您为什么来到这里？’这时，婆罗门女问鬼王说：‘这里是什么地方？’无毒回答说：‘这里是大铁围山（佛教中环绕世界的山）西面的第一重海。’圣女问：‘我听说铁围山之内，有地狱在其中，这是真的吗？’无毒回答说：‘确实有地狱。’圣女问：‘我现在要怎样才能到达地狱呢？’无毒回答说：‘如果不是凭借威神之力，就必须依靠业力，没有这两种力量，最终都不能到达。’圣女又问：‘这海水为什么会翻腾沸腾？为什么有这么多罪人和凶恶的野兽？’无毒回答说：‘这些是阎浮提（我们所居住的世界）造恶的众生新死之后，经过四十九天后，没有人继续为他们做功德，救拔他们的苦难，他们生前又没有善因，就会根据他们所造的业力，感召到地狱，自然先要渡过这片海。海的东面十万由旬（古印度长度单位），还有一片海，那里的痛苦比这里加倍。那片海的东面，还有一片海，那里的痛苦又加倍。这都是由身、口、意三业的恶因所招感的，统称为业海，这里就是那个地方。’圣女又问鬼王无毒说：‘地狱在哪里？’无毒回答说：‘在这三片海之内，就是大地狱，有成百上千个，各自不同。其中最大的，共有十八个。其次有五百个，痛苦毒害无量。再次有成千上百个，’
English
English version: Her (the Brahmin woman's) body arrived at a sea shore. The water there was surging and boiling, with many ferocious beasts, all with iron bodies, flying and running on the sea, chasing each other east and west. She saw countless men and women, appearing and disappearing in the sea, being fought over and devoured by those ferocious beasts. She also saw yakshas (a type of evil spirit), each with different shapes, some with many hands and eyes, some with many feet and heads, their teeth protruding outward like sharp swords, driving the sinners, making them approach the ferocious beasts, and they themselves also fought each other, their heads and feet colliding. Their shapes were so varied that one dared not look at them for long. At this time, the Brahmin woman, because of the power of reciting the Buddha's name, naturally had no fear. A ghost king named 'No Poison' bowed his head in greeting, came to welcome her, and said to the holy woman: 'Excellent! Why has the Bodhisattva come here?' At this time, the Brahmin woman asked the ghost king: 'What is this place?' No Poison replied: 'This is the first sea to the west of the Great Iron Ring Mountain (a mountain encircling the world in Buddhism).' The holy woman asked: 'I have heard that within the Iron Ring Mountain, there are hells, is this true?' No Poison replied: 'There are indeed hells.' The holy woman asked: 'How can I reach the hells now?' No Poison replied: 'If not by divine power, then one must rely on karmic force; without these two, one cannot reach them.' The holy woman asked again: 'Why is this sea surging and boiling? Why are there so many sinners and ferocious beasts?' No Poison replied: 'These are the newly deceased beings of Jambudvipa (the world we live in) who have committed evil deeds. After forty-nine days, if no one continues to perform meritorious deeds for them to relieve their suffering, and they had no good causes in their lives, they will, according to their karmic deeds, be drawn to hell, and naturally must first cross this sea. Ten thousand yojanas (an ancient Indian unit of length) to the east of this sea, there is another sea, where the suffering is doubled. To the east of that sea, there is yet another sea, where the suffering is doubled again. These are all caused by the evil deeds of body, speech, and mind, and are collectively called the Sea of Karma, and this is that place.' The holy woman then asked the ghost king No Poison: 'Where are the hells?' No Poison replied: 'Within these three seas are the great hells, hundreds and thousands of them, each different. Among them, the largest are eighteen. Next, there are five hundred, with immeasurable suffering and poison. Then there are thousands and hundreds more,' --------------------------------------------------------------------------------