The Past and Present Lives of Ksitigarbha Bodhisattva

“Until the hells are empty, I vow not to attain Buddhahood; only when all beings are liberated, will I realize Bodhi.”. These heart-stirring characters encapsulate the profound vows made by Ksitigarbha Bodhisattva to liberate sentient beings. But who exactly is Ksitigarbha Bodhisattva? What are the stories of his past lives, and why did he make such extraordinary vows? Why is Ksitigarbha Bodhisattva known as the Bodhisattva of Great Vows? And why is the Buddhist scripture Ksitigarbha Bodhisattva Pūrvapraṇidhāna Sūtra revered as the “filial piety scripture of Buddhism”? Let us explore the past and present lives of Ksitigarbha Bodhisattva.

Past Causes and Conditions: Great Filial Piety and Great Vows

According to the Ksitigarbha Bodhisattva Pūrvapraṇidhāna Sūtra:

In immeasurable past kalpas, Ksitigarbha Bodhisattva was once a Brahmin maiden. Her mother did not believe in the Three Jewels and followed heterodox paths, leading to her rebirth in the hells after death. Knowing the inevitable karmic consequence for her mother, the Brahmin maiden sold her possessions to make offerings and cultivate merit on her mother’s behalf. Anxious about her mother’s plight, she longed to ask the Buddha if he were still in the world, but the Thus-Gone One, the King of the Established State of Enlightenment, had already entered Parinirvana. In her deep sorrow, the Brahmin maiden received guidance from an unseen voice, instructing her to wholeheartedly recite the name of the Thus-Gone One, the King of the Established State of Enlightenment. The Brahmin maiden, with utmost sincerity and respect, single-mindedly recited the Buddha’s name. Soon, through the power of her recitation, she entered a meditative state and journeyed to the hells, where she inquired about her mother’s condition from the ghost king. The ghost king informed her that due to her meritorious acts of giving and reciting the Buddha’s name, her deceased mother, along with other beings suffering in the hells, had been liberated from their suffering and reborn in the heavens. The Brahmin maiden then made a vow before a Buddha image to liberate all beings suffering in the lower realms.

Furthermore, in immeasurable past kalpas, Ksitigarbha Bodhisattva was once a filial daughter named Guangmu (Bright Eyes). Guangmu’s mother had a fondness for consuming fish eggs during her lifetime, accumulating vast amounts of karmic demerit through killing. Knowing that her mother would likely be reborn in the evil realms after death, Guangmu requested an Arhat to enter Samadhi and observe her mother’s fate. He saw her mother suffering in the hells. Guangmu single-mindedly recited the Buddha’s name and made sincere offerings to Buddha images. Later, her mother was reborn into Guangmu’s household as the son of a servant. Before he was three days old, he communicated that he had been saved by Guangmu and reborn into a humble existence. However, he would meet a premature death at the age of thirteen and suffer further retributions due to the karmic consequences of killing and slander. Guangmu then made a vow to liberate all beings suffering in the future, and her mother was ultimately freed from her suffering.

Moreover, in distant past kalpas, Ksitigarbha Bodhisattva was once the son of a great elder. At that time, there was a Buddha named Simhanisprīdita-sarva-punya-samuccaya (Lion’s Roar of Complete Accumulation of All Merits). Upon seeing the Buddha’s magnificent and adorned form, the elder’s son developed reverence and inquired about the practices and vows that led to such an excellent form. The Buddha replied that attaining such an adorned form required diligently delivering all suffering beings over a long period. The elder’s son then made a great vow to liberate all suffering beings from the ocean of suffering from that day until the end of future kalpas, only then to attain Buddhahood himself.

In another immeasurable past kalpa, there was a Buddha named Sarvabhijñāna-samādhi-vikurvita-rāja (King Whose Wisdom Accomplishes Everything). This Buddha had been the king of a small country before his renunciation. He and the king of a neighboring country were friends, working together to benefit beings by practicing the ten virtuous actions. To liberate the evil beings in the neighboring country, they made a joint vow. One king vowed to achieve Buddhahood first and then liberate all suffering beings. The other king vowed never to achieve Buddhahood if he could not liberate all suffering beings first, ensuring their peace, happiness, and attainment of Bodhi. The king who vowed to attain Buddhahood first was Sarvabhijñāna-samādhi-vikurvita-rāja, and the king who vowed to achieve Buddhahood last was Ksitigarbha Bodhisattva.

Thus, it is evident that Ksitigarbha Bodhisattva achieved his position through great filial piety and great vows over countless kalpas. Therefore, the Ksitigarbha Bodhisattva Pūrvapraṇidhāna Sūtra, which records the deeds of Ksitigarbha Bodhisattva, is also known as the “filial piety scripture of Buddhism.” Reverently reciting and expounding on the Ksitigarbha Sutra generates immeasurable merit and boundless blessings.

Origin of the Name: Boundless Merits

“Kṣiti” refers to the earth, also the “earth element” (one of the “four great elements”). The earth can bear everything; all towering mountains and myriad things exist upon it. This metaphorically represents the Bodhisattva’s merits, capable of bearing all the difficult and arduous practices for the sake of sentient beings. “Kṣiti” also signifies reliance; all life depends on the earth for existence and growth. This symbolizes that all meritorious and virtuous dharmas, both self-benefiting and other-benefiting, depend on this Bodhisattva for their existence and origination. “Garbha” means womb or treasury. Ksitigarbha Bodhisattva, like the earth, contains all kinds of merits and can produce all merits through difficult and arduous practices to liberate sentient beings. Hence the name Ksitigarbha. In common parlance, he is also referred to as Ksitigarbha Wang (King Ksitigarbha). However, the scriptures only refer to him as Ksitigarbha. Some scholars believe the addition of “Wang” might stem from the fact that the Bhiksu Ksitigarbha of Mount Jiuhua, considered an incarnation of Ksitigarbha Bodhisattva, originated from the Silla royal family, hence the honorific title “King.” The Kṣitigarbha-cakra Sūtra describes him as “firm and immovable like the earth, with profound and serene contemplation like a hidden treasure.”

Ksitigarbha Bodhisattva also possesses merits that derive from the meaning of his name. The Kṣitigarbha-cakra Sūtra states that Ksitigarbha Bodhisattva can fulfill the wishes of sentient beings and promote the growth of all plants and crops, ensuring abundant harvests for everything that grows from the earth. This is what farmers hope for. However, this sutra was not widely propagated after its translation, leading to less attention on this aspect of Ksitigarbha Bodhisattva’s merits. Furthermore, the Sumeru-garbha Sūtra states that Ksitigarbha Bodhisattva has the merit of increasing vitality, improving health, and dispelling illnesses in sentient beings, making him a “great and wondrous medicine.” If one can see and respectfully bow to Ksitigarbha Bodhisattva, all physical and mental suffering, as well as the afflictions of birth and death, can be removed, and all merits will be attained.

The Karmasiddhipravicaya Sūtra states that Ksitigarbha Bodhisattva has cultivated practice for countless eons, long having reached the wisdom ocean of the Buddhas and fully possessing all merits. He has long since achieved Buddhahood. However, Ksitigarbha Bodhisattva vowed to liberate all sentient beings, thus concealing his true merits and appearing everywhere with his original vows and unobstructed supernormal powers to teach the Dharma and liberate sentient beings. Therefore, the Laṅkāvatāra Sūtra says there are Bodhisattvas of great compassion who will never attain Buddhahood. This is not due to insufficient progress or laxity in practice, but because they use their great compassionate vows to liberate sentient beings. Therefore, although his merits are equal to the Buddhas, he does not manifest the body of a Buddha but consistently uses the body of a Bodhisattva to liberate beings from suffering. “Until the hells are empty, I vow not to attain Buddhahood; only when all beings are liberated, will I realize Bodhi.”

Manifesting the Form of a Śrāmaṇa: Profound Significance

Among the great Bodhisattvas in Mahayana Buddhism, such as Avalokiteśvara Bodhisattva, who liberates sentient beings in this world, the forms manifested are often those of lay practitioners, such as the white-robed great being or celestial beings. Mañjuśrī Bodhisattva manifests as a youth, and Samantabhadra Bodhisattva also appears in lay form. Only Ksitigarbha Bodhisattva manifests as a Śrāmaṇa (a Buddhist renunciate). The Kṣitigarbha-cakra Sūtra states, “Through supernormal power, he manifests the form of a Śrāvaka (a follower of the Hearer Vehicle, typically a monastic).” Ksitigarbha Bodhisattva’s merits are ultimately perfect and equal to those of a Buddha. His manifestation as a Śrāmaṇa in Śākyamuni Buddha’s Dharma assembly in the Saha world is a distinctive characteristic of Ksitigarbha Bodhisattva. Mahayana sutras state that in pure lands, there is no Śrāvakayāna (Hearer Vehicle) nor monastics. Buddhism believes that in the defiled world, the presence of monastics in the Buddha’s Dharma is of positive and special significance. The defiled world is filled with sin and darkness, and sentient beings’ greed, hatred, ignorance, and delusion are profound. They live for fame and gain, unlike the purity of beings in pure lands. Therefore, the existence of monastics is necessary. The Kṣitigarbha-cakra Sūtra considers the monastic form to be the pure banner in the defiled world. Establishing a pure Saṅgha (monastic community) in an imperfect society can influence sentient beings towards purity of body and mind. Therefore, Buddhist teachings hold that the focus of the Buddha’s Dharma in the defiled world is on the monastic community, whereas in pure lands, the distinction of monasticism is not significant. Śākyamuni Buddha and Ksitigarbha Bodhisattva manifesting in monastic form in the defiled world holds a special significance in Buddhist doctrine.

Incarnation at Mount Jiuhua: Boundless Liberation

During the Tang Dynasty, Chinese Buddhism flourished, attracting numerous monks from countries like Korea and Japan to seek the Dharma. The Korean Peninsula at that time was divided into three kingdoms: Silla, Goguryeo, and Baekje. A prince from Silla, Kim Gyo-gak (696-794), was born with unusual features, his cranial bone protruding prominently. He possessed strength equal to ten men and was exceptionally intelligent and compassionate. Kim Gyo-gak renounced the world, taking the name Bhiksu Ksitigarbha, and sailed to China with his white dog, Shanting (Good Listener). After traveling and propagating the Dharma in various places for several years, Bhiksu Ksitigarbha arrived at Mount Jiuhua in Anhui Province towards the end of the Kaiyuan era. Mount Jiuhua, located in Qingyang County, Anhui, was originally named Mount Jiuzi (Nine Sons Mountain). The Tang Dynasty poet Li Bai, upon visiting Mount Jiuzi, saw the nine peaks resembling lotus blossoms, and it was subsequently renamed Mount Jiuhua (Nine Glorious Mountains). Bhiksu Ksitigarbha built a humble hermitage in the basin of this deep mountain and practiced austerities, drinking water from the streams and eating white clay when hungry, often suffering from the stings of venomous insects.

After several years of solitary cultivation, Bhiksu Ksitigarbha in his deep mountain hermitage was discovered by the local notable Zhuge Jie while he was touring the mountains. He saw this monk living in a stone cave dwelling with a dilapidated pot and remnants of white clay mixed with grains, his life exceptionally austere. Upon learning that he was a member of the Silla royal family who had traveled far to China seeking the Dharma, Elder Zhuge initiated the building of a monastery for him. The owner of Mount Jiuhua was named Min and possessed great wealth. Building a temple required soliciting land from Min Gong. Min Gong deeply revered Bhiksu Ksitigarbha and asked how much land he needed. Ksitigarbha replied, “Enough land to be covered by my kasaya.” It is recorded that Ksitigarbha displayed his supernormal powers, and upon spreading his kasaya, it covered the entirety of Mount Jiuhua. Thus, Min Gong donated the entire Mount Jiuhua as an offering. Min Gong became a Dharma protector for Ksitigarbha, and his son also renounced the world to follow Bhiksu Ksitigarbha, receiving the Dharma name Daoming, becoming Ksitigarbha’s attendant. The current image of Ksitigarbha Bodhisattva with an elderly man and a young Bhiksu on either side represents Min Gong and his son.

After the monastery was built, many practitioners came from various places to study, and many people from Silla also came to draw near and make offerings. Mount Jiuhua was high and deep, and as the monastic community grew, livelihood became an issue. Cooked rice still had to be mixed with white clay (this clay was white and fine, commonly known as Guanyin clay), and some people became emaciated. Thus, they were called the “dried-up assembly” at the time. The monastic community solely focused on seeking the Buddha’s Dharma and completely relinquished the demands of material enjoyment. Bhiksu Ksitigarbha’s influence on Mount Jiuhua was significant. Later, the King of Silla learned of this and sent provisions as offerings. Bhiksu Ksitigarbha led this diligent and austere practice center until his passing on the 30th day of the seventh lunar month of the 26th year of the Kaiyuan era of the Tang Dynasty, at the age of ninety-nine. Everyone intuitively felt that Bhiksu Ksitigarbha was indeed an incarnation of Ksitigarbha Bodhisattva, that Ksitigarbha Bodhisattva had manifested in China. Therefore, everyone referred to him as Ksitigarbha Bodhisattva, and Mount Jiuhua became the place of Ksitigarbha Bodhisattva’s manifestation, becoming one of the four sacred mountains of Chinese Buddhism. Especially on the 30th day of the seventh lunar month each year, the incense at Mount Jiuhua is particularly flourishing. The stories of Ksitigarbha Bodhisattva’s boundless compassion and vows to liberate all suffering beings have gained widespread popular belief.

Delivering Sentient Beings and Leading Them Out of the Hells

Doing evil results in evil consequences, while doing good brings about good consequences. Creating extremely heavy negative karma leads to rebirth in the hells. This is an unchanging law of cause and effect. However, creating karma that leads to rebirth in the hells does not necessarily mean immediate rebirth in the next life. The waxing and waning of good and evil karma and the span of three lifetimes can influence the outcome at a particular stage, but the karmic seed remains. As the saying goes, “Even after hundreds of thousands of kalpas, the karma created will not perish.” The lowest level of the hells is Avīci hell (Sanskrit: Avīci, meaning uninterrupted hell). Those who commit extremely heavy negative karma, upon death, immediately fall into the hells without any intervening time and experience uninterrupted suffering. Hence the name Avīci hell. If one creates extremely heavy negative karma, unless it is not committed, once transgressed, no amount of meritorious deeds or repentance can prevent the fall into hell, similar to having a terminal illness with no possibility of survival. Ksitigarbha Bodhisattva manifests as a Śrāmaṇa, establishing a pure Saṅgha as the center of the Buddha’s Dharma. Based on this fundamental principle, Ksitigarbha Bodhisattva vows to use skillful means in this evil world to rescue sentient beings from the brink of falling into the lower realms. This does not necessarily mean using supernormal powers to pull beings out of the hells, but rather elucidating the correct principles, enabling them to understand and refrain from committing the grave sins that lead to rebirth in the hells, and from committing the grave sins of harming the Three Jewels. The Dharma teachings, primarily found in the Kṣitigarbha-cakra Sūtra, can prevent beings in the five defilements from falling into the hells. Regarding the extremely heavy negative karma that leads to rebirth in Avīci hell, the Kṣitigarbha-cakra Sūtra mentions two categories: the eleven heavy offenses and the ten evil wheels. Both categories are seeds for rebirth in hell. While other negative karmas may not necessarily lead to rebirth in the hells in the next life, committing any of the eleven heavy offenses or the ten evil wheels will certainly result in rebirth in Avīci hell.

It is particularly important to note that at least two of the ten evil wheels are directly related to “destroying temples and expelling monastics.” Considering the recent incidents of the Xingjiao Temple and Ruiyun Temple in Chinese Buddhism, those involved, if they have the karmic affinity to see this, must seriously contemplate: since “destroying temples and expelling monastics” is one of the ten evil wheels recorded in the scriptures, it indicates immeasurable sin. After death in this life, one will immediately fall into hell, where the suffering will be boundless, and regret will be too late. As for the other evil wheels and the eleven heavy offenses, they will not be detailed here. Interested readers can study the relevant scriptures themselves.