A Modern Revelation of Ksitigarbha's Original Vows

"Only after all sentient beings are liberated will I attain Bodhi"—a great compassionate vow of Ksitigarbha Bodhisattva, who cannot bear the suffering of sentient beings. Ksitigarbha Bodhisattva demonstrates his responsibility and willpower to endure the most difficult things and bear the most unbearable hardships. The scriptures related to Ksitigarbha Bodhisattva are also rich in the selfless spirit of filial piety and nurturing all things.
 
What inspiration can modern people draw from Ksitigarbha Bodhisattva's holy virtues and vows?
 
■ Qiu Huimin (邱惠敏)
 
Have you ever heard of Ksitigarbha Bodhisattva's great vow: “I will not become a Buddha until all hells are empty”? How much do you know about Ksitigarbha Bodhisattva? How is Ksitigarbha Bodhisattva's great vow manifested in modern times? Why is the “Original Vows of Ksitigarbha Bodhisattva Sutra” revered as a Buddhist scripture of filial piety? What is the connection between Ksitigarbha Bodhisattva and life education and end-of-life care? Did Ksitigarbha Bodhisattva already reveal an ecological view of our coexistence with nature?
 
Now, let us get to know and explore the treasures of Ksitigarbha Bodhisattva!
 
(I) Great Vows and Three Capabilities: Responsibility, Willpower, and Sustainability
 
The Ksitigarbha Sutra mentions the fundamental vows of Ksitigarbha Bodhisattva, who aspired to liberate sentient beings in the six realms from suffering amidst the Age of Five Degenerations*, and made the great vow: “I will not become a Buddha until all hells are empty; I will not attain Bodhi (enlightenment) until all sentient beings are liberated." His spirit of "If I don't go to hell, who will?" is moving and admirable.
 
How can the "fearless" spirit manifested by Ksitigarbha Bodhisattva's great vows be applied to life and the workplace?
 
The Responsibility of “Who Else But Me”?

In the “Mahayana Mahasamnipata Ksitigarbha Ten Wheels Sutra”, the Buddha, when recounting the merits of Ksitigarbha Bodhisattva, remarked, "There is a Bodhisattva Mahasattva named Ksitigarbha, who, in countless eons, in the Age of Five Degenerations and in the worlds without Buddhas, has matured sentient beings." Ksitigarbha Bodhisattva not only chose to liberate sentient beings in the Age of Five Degenerations from suffering. In fact, even in the worlds without Buddhas, he also took the responsibility of liberating sentient beings, thus demonstrating extraordinary sense of "responsibility."
 
The desire for comfort is human nature. When something happens, our first reaction is usually, "Not me! I don't want to!" John G. Miller, author of “QBQ! The Question Behind the Question”, discovered that people's attitude towards problems is always "Why me?" This stems from not having a sense of responsibility. Such people will not feel optimistic until things are successful.
 
Even while liberating sentient beings in the most painful hell, Ksitigarbha Bodhisattva still remained steadfast in his resolve, thereby demonstrating a strong sense of responsibility. He always embraced the challenges with a "Who Else But Me?" attitude. Therefore, the Buddha entrusted Ksitigarbha Bodhisattva with the “crucial responsibility” of maturing sentient beings before Maitreya Bodhisattva's descent to earth.
 
"Only after all sentient beings are liberated will I attain Bodhi" is Ksitigarbha Bodhisattva's vow. Due to his ability to shoulder responsibilities, Ksitigarbha Bodhisattva liberated sentient beings even in the darkest places. Master Sheng Yen once said: "What urgently needs to be done, what momentarily needs to be done, I will do!" Therefore, no matter what he encountered, the Master never backed down. Whether it was studying abroad in Japan, founding Dharma Drum Mountain, and establishing Dharma Drum University, he always shouldered the responsibility. As Miller mentions in his book, people should often ask, "What can I do?" A responsible person does not push back responsibility or complain about unfairness when faced with problems, but, instead, does his best to solve them.
 
Willpower of Infinite Potential

Ksitigarbha Bodhisattva also possesses a very strong quality: the more difficult the environment, the more his potential is unleashed. Imagine trying to prevent people from falling into miserable realms, or personally descending into hells to save sentient beings—this challenge is an extremely difficult and demanding task. But Ksitigarbha Bodhisattva, undaunted by difficulties, unleashed his potential, using the Ten Virtues against the Ten Evils, and dissolving obstacles with the power of his vows. People often complain about not being able to finish their tasks and feeling lost about the future. Instead, they should learn from Ksitigarbha Bodhisattva and demonstrate strong willpower.
 
The Sutra on the Divination of the Effect of Good and Evil Actions describes the "Ten Virtues": "The Ten Virtues are the root of all good deeds, encompassing all other good deeds. The Ten Evils are also the root of all evil deeds, encompassing all other evil deeds." Cultivating the Ten Virtues prevents one from committing the Ten Evil Deeds. By avoiding the Ten Evil Deeds, one will not fall into the three evil realms of hell, hungry ghosts, and animals. Rather, one can enjoy the blessings of the human and heavenly realms. Furthermore, the Ten Virtues are the foundation of all Bodhisattva practices (the Six Paramitas) and can be considered the basis for attaining Buddhahood. Ksitigarbha Bodhisattva not only liberates sentient beings and avoids evil but also encourages them to practice good deeds and embark on the way to attain Buddhahood.
 
In the Ksitigarbha Sutra, Ksitigarbha Bodhisattva’s previous lives are outlined. In one such life, in order to save his parents from suffering or to prevent people from falling into miserable realms, he frequently urged people to turn back and return to the right path. He also reminded us how to practice generosity, do good, refrain from killing, and protect life. Although difficult to practice, it is achievable. Practicing them is a manifestation of Ksitigarbha Bodhisattva's willpower. Have you acquired any inspiration from this?
 
Resilience: Stress Resistance and Perseverance

Modern people are often criticized for lacking stamina and persistence, having a short-lived enthusiasm for tasks. This is what modern management calls "insufficient endurance"—an inability to persevere. In contrast, Ksitigarbha Bodhisattva made boundless great vows. When hell would be empty? Why did Ksitigarbha Bodhisattva make such vows? The most valuable and admirable quality of Ksitigarbha Bodhisattva is his ability to endure the most unbearable; the more others dislike something, the more he forges ahead.
 
In the Ksitigarbha Sutra, Yama, the King of Hell, once asked the Buddha: "However, even short after sentient beings are freed from the retribution for their sins, they soon fall back into miserable realms. World Honored One, since Ksitigarbha Bodhisattva possesses such inconceivable divine power, why do sentient beings not follow the right path to attain permanent liberation?" The Buddha replied: "The sentient beings of Jambudvipa are stubborn and difficult to tame… Because the sentient beings of Jambudvipa have accumulated heavy negative karma and their habitual tendencies are hard to change, they repeatedly enter and exit hells, requiring the Ksitigarbha Bodhisattva to tirelessly work for countless eons to liberate them."
 
This passage describes how sentient beings, burdened by strong negative habitual tendencies, repeatedly enter and exit hell. Yet, Ksitigarbha Bodhisattva persists in his vows, disregarding this endless task, and continues to use various skillful means to liberate sentient beings, thereby demonstrating unparalleled endurance —the very spirit of the "Bodhisattva way."
 
We can also see this perseverance in many successful people; in order to pursue their dreams, they remain steadfast despite setbacks and difficulties. Ultramarathon runner Lin Yi-chieh (林義傑), despite being underestimated, stuck to his own pace and participated in marathons in deserts and polar regions. Under the dual challenges of harsh environments and physical exertion, he completed challenge after challenge. This requires not only extraordinary willpower but also unwavering perseverance.
 
(II) Spirit of Filial Piety and the Family Ethics of the “Six Ethics of the Mind”

The Ksitigarbha Sutra is considered a Buddhist scripture on filial piety. The Buddha's journey to the Trayastrimsa Heaven to preach to his mother was an act of filial piety. Furthermore, the sutra states that Ksitigarbha Bodhisattva's previous incarnations were as a Brahmin woman and a woman named Guangmu, both known for their filial piety. To redeem their mothers from the sins of falling into hell and alleviate their suffering, they offered their family fortune to the Three Jewels, extensively practicing generosity and fulfilling their duties as children. Ksitigarbha Bodhisattva made a great vow in a past life out of filial piety towards his mother—that is, vowing to liberate all sentient beings in the form of a filial daughter. Ksitigarbha Bodhisattva’s birthday is celebrated on the 30th day of the 7th lunar month in Chinese-speaking areas. On this day, besides worshipping ancestors and participating in Dharma assemblies related to Ksitigarbha Bodhisattva, people also recite the Ksitigarbha Sutra to express their filial piety.
 
The Ksitigarbha Sutra is very popular among Buddhists. The spirit of filial piety displayed by Ksitigarbha Bodhisattva in the sutra remains undiminished by time. For example, Master Ouyi (蕅益大師) and Master Hongyi (弘一大師) both recited the Ksitigarbha Sutra for their parents, dedicating the merit to them.
 
Master Sheng Yen's recent promotion of the "Six Ethics of the Mind" includes family ethics, the core of which is the mutual support and interaction among spouses, parents and children, and siblings. A common problem in modern small families is that parents provide insufficient care and concern for their children, while children's filial piety, respect, and care for their parents are gradually fading.
 
The media frequently reports on the descendants of prominent public figures who, after their parents' passing, engage in endless disputes over inheritance, sometimes even ending up in court. They are only concerned with personal gain, neglecting the harmonious relationships within the family. Master Sheng Yen emphasized that if one fulfills his or her roles as a parent or a child well, the family will surely be harmonious and joyful.
 
(III) The Vow of Salvation, Life Education, and End-of-Life Care

One of Ksitigarbha Bodhisattva's compassionate vows is to liberate sentient beings in hells. Where sentient beings suffer the most, naturally it is hell; this highlights the most typical characteristic of Ksitigarbha Bodhisattva. The Ksitigarbha Sutra states: "At the time of death, if one hears the name of even one Buddha or one Bodhisattva… I observe that such people, except for those who have committed the five heinous crimes, murder, or minor evil deeds that would lead them to the miserable realms, will immediately be liberated." Ksitigarbha Bodhisattva's spirit of salvation brings comfort to the living and peace of mind to the dying.
 
The Ksitigarbha Sutra also mentions that whenever someone in the family falls ill, is near death, or has already passed away, one should recite the Ksitigarbha Sutra for them, make offerings to an image of Ksitigarbha, perform acts of charity on their behalf, and recite the name of Ksitigarbha Bodhisattva ten thousand times within seven days. This will ensure that in countless future lives, he or she will be reborn into noble families.
 
In fact, the process of reciting the sutra and dedicating the merit not only accumulates merit for the deceased but also provides solace and peace for the living. The Ksitigarbha Sutra states that performing Buddhist rituals yields seven parts merit, with the deceased receiving one and the living receiving six—a true benefit for both the living and the deceased.
 
To prevent the deceased from falling into miserable realms at the time of death, the Ksitigarbha Sutra states: "At the time of death, parents and relatives should perform meritorious deeds to aid the deceased on their journey… such as reciting Ksitigarbha Sutra, making offerings to Buddha images and other holy images, or even reciting the names of Buddhas, Bodhisattvas, and Pratyekabuddhas." Since, at the time of death, the mind is clouded, unable to distinguish good from evil, and even the eyes and ears can no longer see or hear, therefore, "relatives should perform great offerings, recite the Ksitigarbha Sutra, and chant the names of Buddhas and Bodhisattvas. Such virtuous deeds can enable the deceased to escape from miserable realms, and all demons and evil spirits will retreat." The living can cultivate merit for the dying, thus preventing them from falling into miserable realms and eradicating all their sins.
 
In the Sutra on the Divination of the Effect of Good and Evil Actions, Ksitigarbha Bodhisattva is also known as "The One Who Skillfully Comforts". Master Sheng Yen, in his “The Great Vows Method of Ksitigarbha Bodhisattva”, emphasizes that Ksitigarbha Bodhisattva is adept at expounding the Dharma to comfort others. His teachings skillfully guide those newly aspiring to practice, and help sentient beings study and practice Mahayana Buddhism without being deterred by timidity or lack of faith in their future Buddhahood. For this reason, sentient beings in the Saha world greatly yearn for, rely on, and willingly accept the teachings of Ksitigarbha Bodhisattva, thereby achieving liberation. This is the true essence of life education—providing a sense of refuge in life.
 
Therefore, Venerable Master Yinshun (印順長老), in “The Holy Virtues and Methods of Ksitigarbha Bodhisattva”, points out that Ksitigarbha Bodhisattva's vows of salvation have three aspects: first, the eternal vow of Ksitigarbha to deliver salvation of all beings; second, salvation at the time of death; and third, salvation after death. This highlights the way that Ksitigarbha Bodhisattva cares for people in life, at the time of death, and after death, ensuring that life has refuge and death has a place to rest.
 
(IV) The View of the Earth and Natural Ethics, Environmental Protection
 
Why is Ksitigarbha Bodhisattva named "Ksitigarbha"? The Ten Wheels Sutra states, "Bearable and immovable, like the earth; calm and secret in meditation, like a hidden treasure." Therefore, he is named Ksitigarbha. The "ksiti" in the name Ksitigarbha Bodhisattva refers to the earth or soil, which includes the vast land of mountains and rivers, upon which all things depend for their existence. The earth nourishes all things and contains and holds all things. All things are born from the earth, grow from the earth, and are formed from the earth; therefore, the earth can support all things. All living beings and plants can grow on the earth, where the term “living beings” refers to sentient beings, including humans and animals.
 
Ksitigarbha has the meanings of "capable" and "dwelling." "Capable" means able to, while "dwelling" means stable and secure. It can also be seen as a dwelling place, as the womb of a mother that nurtures all beings, or the vast earth that gives birth to all life. For example, we live on Earth, relying on the earth for the sources of our necessities. However, the environment is deteriorating, and excessive use of natural resources is causing frequent natural disasters. Therefore, Master Sheng Yen proposed concepts such as "environmental protection," "natural ethics," and "the view of the earth," all of which urge people to regard the earth as their mother, refrain from wanton environmental destruction, cherish the earth's resources, and establish an ethical relationship with the natural environment.

If we always keep Ksitigarbha Bodhisattva in mind, we will not wantonly destroy the earth, but will cherish the earth that provides us with everything. We will naturally engage in environmental protection, making it a principle of our lives, and thus unconsciously establish an ethical relationship with the earth.


Related articles:
 

The Great Vow: The Key to Uncovering the Treasury of Kṣitigarbha

A Modern Revelation of Ksitigarbha's Original Vows

Practice Methods of the Ksitigarbha Dharma Door

Resource: Issue 338 of Humanity Magazine, Dharma Drum Publishing Corporation
Photo: 江思賢
Translation: James 
Editing: Keith Brown, Patricia Yang