Title:  The Sutra of Terra-Treasure

Category:	Holy Scripture: The Major Buddhist Canon (5)
Total pages:	About 320
EnglishTranslator:	Venerable Cheng Kuan
Publication- Initiators:	AmericanaBuddhistTemple(USA), Maha-VairocanaTemple(Taiwan)
Printing House:	Sunrise Printing Co., Ltd.
Edition:	First Edition
ISBN:	978-957-9373-29-6
Way of Circulation:	Not for sale. Free Gift. (You pay shipping cost only)
Availability:
Place of Free Distribution:	AmericanaBuddhistTemple(USA), Maha-VairocanaTemple(Taiwan)
How to get a free copy:	By letter
Introduction of the Book:	See below

 

An Introduction to

The Sutra of Terra-Treasure

 

I. The meaning of “Terra-Treasure Pusa”

“Terra-Treasure” in the original Sanskrit is “Ksiti-garbha.”  Due to the difficulty in pronunciation, as well as for easy comprehension and ready absorption of the word for the Chinese reader, the translator in the Tang Dynasty (7th century) ingeniously chose to translate the name by meaning rather than by sound, and so he translated it as “Di-Dzang” (meaning “Earth-Treasure” or “Terra-Treasure”), which is promptly meaningful to the Chinese people.  And the name of “Di-Dzang” has been adopted and become a household term in the Chinese language.  And, furthermore, ever since that time, through history, this Sutra has become one of the most popular, most powerful and most read and chanted Sutra, in the midst of hundreds of Mahayana Holy Scriptures.  “Terra” means Earth or Ground, but here it esoterically works as a metaphor for the Ground of Mind, or the Mental Ground.  And “the Mental Ground” now is linked to the most predominant principium both in ’Chan Buddhism specifically, and in Mahayana Buddhism in general;  that is, the Buddha Nature.  And so we are cognizant that the Mental Ground implies the Buddha Nature which all Multibeings share in common;  and this is the underlying Tenet, the most profound and majestic import in Mahayana Buddhism;  without it, the edifice of Mahayana would be impossible.

 

Hence, “Terra-Treasure” signifies Buddha Nature in that the Mind (or Heart) is precious, for it contains and can generate all the Treasure just like the Ground or the Earth in its being able to hold (or store) and produce all the treasurable things, such as minerals, gems and plants;  and that the Mind is so capacious that it could accommodate everything, just like the Ground, capable of accommodating everything equally without discrimination, be it fair or foul.

 

As for the word “Pusa,” again, originally in the Sanskrit it is “Bodhisattva,” the Sainthood in Buddhism next in rank to the Buddha.  [Pusa, pronounced as ´poo·sa]  Here again, due to the difficulty in the original pronunciation, the ancient Chinese masters transliterated and abbreviated it as “Pusa,” (“Pu” being the transliteration for the Sanskrit “Bodhi,” but with the suffix “-dhi” reduced, and “sa” for the Sanskrit “sattva,” with the ending of the word “-ttva” reduced—the Chinese are a people so very much disposed to abbreviating terminologies) so as to facilitate easy capturing of the word for the Chinese readers.  And here again it proves to have been a great success:  for ever since that time, this word “Pusa” has been so totally “naturalized” in the Chinese language that almost all the Chinese thenceforth (especially the general public who are not conversant with the history of Buddhist Scripture translation and etymology) have all deemed and felt it a genuine indigenous Chinese word from the beginning, so that the phrase “the Pusa Heart,” to all Chinese, is synonymous with “the most compassionate heart,” and so when a person is praised to be endowed with “the Pusa Heart,” he is being lauded in the highest degree in respect of Compassion or Mercifulness.  This is also why this translator has chosen to translate this term (Bodhisattva) by the successful example set by the ancient translating masters;  i.e., by directly rendering the Chinese version (the abbreviated Sanskrit pronunciation) into English, rather than stick to the hitherto recently more popular way of the direct transliteration of the Sanskrit word.  And so here it turns out that we have the term “Pusa”, as opposed to “Bodhisattva,” for the English reader world-wide.  Incidentally, although this may appear to be a somewhat bold and innovative attempt in terms of translation, as opposed to the usual practice of other English translators heretofore, yet it is quite in good keeping with the principles laid out by traditional Chinese masters.  Besides, I believe that “Pusa” as an extremely frequently-used term or title would be much easier for the reader to learn than “Bodhisattva,” and so, I hope, it could enhance and encourage the learning or study of Buddhism universally.

 

By the way, one more word about the translation of the Sutras from Chinese into English:  Supposing that the ancient Chinese masters had translated the Sanskrit word “Bodhisattva” and “Ksitigarbha” (and a lot of other terms) by the reproduction of its sounds exactly as pronounced in the Sanskrit, without innovating some ingenious modifications to suit the language, culture and disposition of the Chinese people, (and as a result of which, we had “Ksitigarbha Bodhisattva,” instead of “Terra-Treasure Pusa”; “Avalokiteshvara Bodhisattva,” instead of “Kuan-Yin Pusa”;  “Samantabhadra,” instead of “Universal-Virtue”;  “Tathagata,” instead of “Thus-Adventist”;  “Duhkha,” instead of “Affliction,” and so on) Buddhism might not have become so popular with the Chinese and flourished as a immensely glorious element in the Chinese culture.

 

Now, the meaning of “Terra-Treasure Pusa” would become clear to us that this is a Pusa with “the Treasure of the Mental Ground”.  This appellation not only depicts the predominant merit of this particular Pusa, but also implies that all Buddhists or Buddhist practitioners should endeavor to locate, delve and develop their own “Terra-Treasure,” (the Treasure of their own Mental Ground—the Buddha Nature, the Germ of the Supreme Enlightenment) so as to entertain the Bliss that it promises, and to put it to actual utility by enabling all Multibeings to perceive, cultivate, and attain the enlightenment of it.  Therefore, this Sutra is of tremendous significance in the entire Mahayana tradition.

 

II. Why practice the Dharma of Terra-Treasure?

Apart from the significance of this Sutra as stated above, there are some other reasons why a Mahayana Buddhist needs to practice this Dharma.  First of all, throughout history, there are a great many masters in all sects who were wont to exhort people to practice this Dharma.  For instance, Master Lien-chi (Lotus Pond) of the Pure Land Sect in the Ming Dynasty promulgated the practice of this Dharma by saying that this Dharma could serve as a “Supplementary Practice” for the Pure Land practitioner, in that it could enhance his merits for his aim of Rebirth in the Pure Land in the next life.  Master Hong-Yi of the Precept Sect also used to propagate this Dharma, in view of the fact that this Dharma is very powerful in aiding the practitioners to reduce or eliminate their Karmic Impediments, so that they could be purified in their Corporal, Verbal, and Mental Karmas, and thence they could practice better in the Teachings of their particular Sects afterwards.  In one word, this Sutra (or Dharma) has been a most popular and common Dharma for all Buddhist Sects in general, and even ordinary people would also read or chant it for the credit or well-beings of themselves or others.  By the way, this translator has also been benefited enormously by this Sutra (I am greatly beholden to Terra-Treasure Pusa);   therefore, it is partly out of my own gratitude to Terra-Treasure Pusa that I have translated this Sutra, in the hope that more people could be benefited by reading or practicing this Dharma.

 

Secondly, the reason for the need to practice the Terra-Treasure Dharma is that it could enhance our Virtuous Radices (good roots).  There are five Virtuous Radices:  Belief, Assiduity (diligence), Cogitation (thinking), Stasis (equanimity), and Wisdom.  Among these five, the first one, the Virtuous Radix of Belief, is by far the most difficult to implant for a practitioner.  For instance, the belief in Reincarnation and the Six Domains (Celestial, Humanity, Asura, Purgatory, Starving Ghost, and Animal).  As we are still mundane mortals without any Transcendental Wisdom or Supernal Power, we could not perceive all the Six Domains;  therefore, a lot of people have difficulty in the total belief of this doctrine.  However, if one practices the Dharma of Terra-Treasure, by dint of the inconceivable Empowerment of Terra-Treasure Pusa, one would be able to engender such Belief in total miraculously.  As the Six Domains and Reincarnations are the most fundamental Doctrines, and without them, Buddhism could not be fully established for one;  therefore an uncompromised belief in the Six Domains and Reincarnation is crucial for a Buddhist practitioner, otherwise all the hard work in practice would become illusive and superfluous.  And due to your reading or chanting of The Sutra of Terra-Treasure, inconceivably you willgenerate this Belief;  this is due to the fact that your most depraved Karmas have been imperceptibly removed by such practice, and so your Karmic Impediments in this regard are expunged:  it is only after the elimination of one’s grossest Karmas that one is able to generate genuine Belief, insomuch as one could truthfully believe in all the Dharmas as divulged by the Buddha.

 

Thirdly, the reason for the need to practice the Dharma of Terra-Treasure is that it could help us eliminate our malefactions or sins.  Ever since time immemorial, all Multibeings have perpetrated a multitude of vile acts.  Even though they might not have done such egregious crimes as homicide or arson, but in general, Killing, Stealing, Devious Sex, Prevarication, and Intoxicant Usage, as well as all the vileness resulted from the Three Venoms (Greed, Hate, and Ignorance), are considered as Vile Acts.  What is the definition of Vileness?  According to the Buddha, anything that could inflict sufferings, pains or Annoyances is called Vileness.  When we feel unhappy about our life, ultimately speaking, it is on account of our harboring Greed, Resentment, Inanity (Ignorance), Jealousy, and what not, all of which will prompt our Body, Speech and Mind to execute things of Vileness (or Sinful Impediments) that would incur Annoyances to others and to ourselves.  Since Kalpas uncountable, we have all perpetrated countless such Sinful Impediments, which have come to pose as insurmountable “stumbling blocks” for our quest of either worldly well-being or the Transcendental Wisdom for Liberation and Enlightenment.  Nevertheless, if one could practice this Terra-Treasure Dharma by reciting or chanting this Sutra (preferably four hundred times or more in total, and once each day), one would be able to reduce and eventually eliminate most or all of one’s Karmic Impediments created either in this life or the previous lives.  And in the course of the practice, more often than not, one could detect some changes or “Transformations” occurring in one’s mind, insomuch as one’s personality or character, and the general outlook of one’s Views about Life, about one’s Self and others would also undergo some changes, and sometimes enormous “sea changes,” to the extent that one would almost emerge a totally new and better and wiser person, endowed with sagacity or wisdom to perceive what would be right and good for one to do, and, at the same time, being empowered to be more in control of oneself , so as to carry out what one has come to deem right and good and beneficial.  And these “miraculous” changes brought about by the inconceivability of Terra-Treasure Pusa could be detected and felt by oneself, as well as perceived by others.  Not only one’s Frame of Mind would undergo such auspicious changes, but even one’s Physiognomy will be altered, too:  it would become smoother, more gentle, serene, amiable, brilliant and lovable—for whatever goes on in one’s mind, will be written in one’s visage.

 

Fourthly, the reason for the need of practicing the Dharma of Terra-Treasure is that it can keep us from degenerating into the Vile Domains (Purgatory-hood, Starving Ghost-hood, and Animal-hood) in next lives.  Needless to say, this is of utmost significance to us.  By practicing the Dharma of Terra-Treasure, we are guaranteed by the Buddha Himself that we not only would not be reborn in the Three Vile Domains, but also we shall be able to be reborn either in Humanity with higher standing or in the Celestial to entertain the heavenly bliss;  and eventually we are going to be liberated and enlightened, due to the continuous influence of our merits acquired in our previous practice on the Dharma of Terra-Treasure.

 

Fifthly, the reason for the need of practicing the Dharma of Terra-Treasure is that it could increase our worldly well-being.  When we look at the holy image of Terra-Treasure Pusa, either a statue or painting, we can see that usually his right hand holds a Priestly Scepter and his left hand holds a Pearl.  This Pearlis called a Mani-gem Pearl, or Wish-fulfillingPearl.  This is due to the fact that in the past when Terra-Treasure Pusa was still at the incipient stage of Pusa-hood, he pledged a Grand Vow to render all Multibeings gratified in all of their good wishes.  Therefore, if only you could practice in accordance with what is taught in the Sutra, all your good wishes will soon be realized.

 

Sixthly, the reason for the need of practicing the Dharma of Terra-Treasure is that Terra-Treasure is a Pusa whom all the Holy Ones acclaim and extol.  The Sutra of Terra-Treasure is a very unique Sutra, in that herein the Buddha extols Terra-Treasure Pusa almost from the very beginning to the end of the Text.  In addition, other Buddhas and Pusas from other Universes in ten directions also come to extol Terra-Treasure Pusa.  Normally, in the Sutra, it is usually the Pusa that glorifies the Buddha for His Virtues;  it is extraordinarily rare that the Buddha would extol the Pusa—even if that does occur, it only covers a few lines of the text and has never lasted throughout the entire Sutra.  Hence, this Sutra is really out of the ordinary in that at the outset the Buddha Himself acclaims Terra-Treasure Pusa in the prose speech;  thereupon He lauds him again with Gathas (verses).  Even Manjusri, Kuan-Yin, Universal-Virtue, Ethereal Repertory and other great Pusas of Mahayana, as well as other Beings, such as the Celestials, Deva-Dragon Octo-legions and all the Dharma Protectors express their extolment and devout support for Terra-Treasure Pusa.

 

How could Terra-Treasure Pusa win so much panegyric from so many holy and mortal beings?  Briefly put, it is because Terra-Treasure is extraordinarily compassionate and mindful in looking after people with heavier Karmic Impediments;  insofar that the more under-privileged or depraved or down-trodden people are, the more he would render his care and succor.

 

Although all Buddha Dharmas are equal in essence, there are still distinctions in their attributes and functions:  Some Dharmas would suit people with higher or medium Propensities;  whereas some other Dharmas could suit people of any Propensity, including people of lower or limited Propensities.  The Dharma of Terra-Treasure subsumes to the latter one, which people of all Propensities could learn to practice, especially those who have the weightiest Karmic Impediments and the scarcest Propensities.

 

In this Sutra, Shakyamuni Buddha said to Terra-Treasure Pusa, “I am consigning all Multibeings to thy care subsequent to my passing into Nirvana.” And this Consignment was repeated over and over again throughout the Sutra.  The Import of such Consignment is that it is almost like the final Will of the Buddha to Terra-Treasure Pusa, for it is similar to a moribund father passing his Will regarding his property and business to his eldest son.  Thenceforth, Terra-Treasure Pusa was entrusted by the Buddha’s Will for the Buddhaic Task of delivering all Multibeings in the wake of the Buddha’s Nirvana until the time when Maitreya Pusa comes to become the next Buddha, to whom Terra-Treasure would relieve himself of the load of this Consignment.  Therefore we should be aware that Terra-Treasure Pusa officiates as the Proxy for the Buddha after His Nirvana, that Terra-Treasure Pusa is the one that is ordained by the Buddha to preside over Buddhism in this Sava Universe of ours, and that during the era wherein there is no Buddha extant, Terra-Treasure Pusa acts as the One that Multibeings should trust and rely upon for their Practice and Deliverance.

 

That is why in the Era of Fini-dharma (wherein all Dharmas are submerging), anyone who aspires to practice Buddhism should practice on the Dharma of Terra-Treasure at the outset, which is also part of the Buddha’s Consignment.  Consequently, for any practitioner of Buddhism, either of ’Chan, or PureLand, or Esotericism, if he does not practice Terra-Treasure Dharma to begin with, it is unlikely that he could practice to any significant result.  And this I am very sure of, for “I have been there.”  I will tell you why:

 

Twenty-eight years ago when I started to practice Buddhism with a vengeance, I endeavored to learn and practice the Doctrines of all the Ten Sects, and although I was blessed enough to have gained some comprehension and enlightenment, there were some points that I could not succeed in breaking through.  But it was still OK until two years later when I started to make a three-year Retreat when the problem stood out to pose as a huge obstacle for my daily practice;  that is, Are the Six Domains for real?  Or is it only symbolical?  Is Reincarnation for real or merely a metaphor?  Are Hell and Heaven literal or symbolical?

 

If all of these are symbolical rather than real (which means they are not really in existence), why would one bother to practice at all, since after death there is no Reincarnation and everything will be no more?  If that be the case, why won’t we just enjoy ourselves while we live?  And it would follow that all guidelines for life, all morals and ethics would become pointless.  In consequence, one could become an Epicurean, a Hedonist, or a non-believer in Causality, and what not, and that would destroy the universal Truth of Causality and all other ethics.  With such false convictions, one would find it justifiable for one to do anything for the sake of gratifying his own needs, fancy, or conceited ambitions without any scruple.  And for such people, the practice of Buddhism would be quite out of the question.  Therefore the belief in the real existence of the Three Realms, the Six Domains and Reincarnation is of key significance for practicing Buddhism. 

 

However this belief comes from the good Karmas that one accumulated in past lives, and so it is very difficult to acquire such Belief in this one life—for Karma happens to be a thing endowed with such insuperable power that it is hard to alter its course.  Hence if one is not possessed of such Belief in this life, it is quite unlikely to make him engender the Belief, either by persuasion or by force.

 

Fortunately, if a person is eager to expel such Unbelief and engender the Belief in the Dharma and in the Buddha so that he could be truthfully entitled to a genuine Buddhist so that he could practice Buddhism in full compliance with the Dharma assiduously, and to his heart’s content;  thus and by degrees he could attain the Right Comprehension and even Enlightenment—if such a person could but faithfully practice on the Dharma of Terra-Treasure, all of his wishes could be fulfilled very quickly.  This is based on my own experience at the beginning of my Retreat 26 years ago.  Therefore, as I have mentioned above, Terra-Treasure Pusa is a Great Benefactor to me, in that he delivered me out of Unbelief and made me whole in the Radix of Belief:  in other words, he made a Transformation of me:  he is in truth the Savior of my Dharmic Corpus.  And ever since that time, I have been able, to my own awareness, to practice all kinds of Dharmas without much difficulty or Impediment, insofar, if I may make so bold as to say, that I have come very near to thorough proficiency in all the Dharmas that I had aspired to learn and in almost all the Dharmic Tasks that I have vowed to do for Multibeings and for Buddhism. 

 

In addition, ever since I acquired the Benefit from the Dharma of Terra-Treasure, I have endeavored to propagate this Dharma to others for their initial practicing assignment, and, to my great joy, all of them have also gained significant benefits out of such practice without fail.  Hence, I am very much beholden to Terra-Treasure, whom I regard as my primal Home-Saint, and this translation of the Sutra expresses my deepest gratitude for Him, in the hope that all people in the world could gain access to this grand fine Dharma, which is to lay a solid foundation for their practice of Buddhism towards the Ultimate Bodhi.

 

III. Other Benefits in practicing the Dharma of Terra-Treasure

There are many other benefits that the practitioners can obtain from practicing this Dharma;  for instance, there are Twenty-eight Benefits in the practice of this Dharma as divulged in this Sutra by the Buddha Himself;  viz.,

    1. They shall be mindfully protected by Celestial Beings and Dragons;

    2. Their Virtuous Fructifications shall increase daily;

    3. They are to accumulate the Supreme Holy Causations;

    4. They shall never be subjected to Retrogression in Bodhi;

    5. They are to acquire abundant food and clothing;

    6. No illness or pestilence shall ever befall them;

    7. They shall be free from the catastrophes of flood or fire;

    8. They shall not encounter the adversity of robbery and thievery;

    9. They shall be esteemed by the people that they encounter;

10. They shall be assisted and supported by both deities and ghosts;

11. Women shall be able to turn into male form;

12. They could be born as the daughters of kings or high officials;

13. They are to be reborn fair-looking;

14. They are to be reborn mostly in the heavens;

15. They may become emperors or kings;

16. They are to acquire the Supernal Wisdom of Trans-lifetimes;

17. They shall have all their wishes fulfilled;

18. They shall enjoy happiness with their kindred;

19. All their calamities shall be eliminated;

20. The Karmic Domain shall be forever abolished for them;

21. They shall go unhindered wherever they desire to;

22. They shall be peaceful and joyful in their dreams at night;

23. All their previously deceased kindred are to depart from places of Afflictions;

24. They shall be born with enduring Bliss;

25. They shall be acclaimed by all the Holy Ones;

26. They shall be endowed with brilliant and Acute Propensity;

27. They shall be endowed with a paramount Compassionate Heart;

28. They shall become Buddhas ultimately.

Thus, with such an abundance of benefits lain within your ken for you to garner and utilize, why won’t you just go ahead and do it?

 

Finally, a word of “warning” for the reader who attempts the initial reading of this Sutra:  do not be frightened by the names of the ghosts or Ghost-Kings in the first Segment.  Most of these ghosts, in fact, are either Pusas incarnated or the Manifestations of Dharma Protectors—they would do you no harm;  and so, fear not.  Besides, recently there are some ignorant people who aver that since Terra-Treasure Pusa would descend into the Purgatory to save the Multibeings therein, it is unsuitable for lay people to read this Sutra at home, and the reading or chanting should be done in the daytime only.  This is outright nonsense!  Don’t be beguiled by such outrageous inane talk of arrant fools.  First of all, as Pusas are supposed to take the Deliverance of Multibeings as their Sacred Mission, all Pusas do manifest themselves in all of the Six Domains, including the Purgatory, to save Multibeings;  therefore, Terra-Treasure Pusa is not the only Pusa that descends to the Hades to save Multibeings.  Hence, that foolish remark reveals nothing but the ignorance of the speaker.  Secondly, that remark not only evinces the speaker’s inanity, but also has become a slander on the Pusa and the Dharma.  Thirdly, since this Sutra was divulged by the Buddha about the Pusa and the Dharma, it is absolutely “wholesome” and beneficial to be read by anyone, either a priest or a lay person;  and as such, it is also quite all right to read it at any time of the day, if only the reader finds the time convenient for him and does it sincerely and deferentially.

One other thing, in the course of one’s reading, chanting or practicing of this Sutra, one might envisage deceased people appearing in one’s dream, who may be one’s kin or affinity, or friends, or even total strangers.  If this happens, do not be terrified, for right in this Sutra the Buddha points out that these may be the people that have come for your help to egress out of their present suffering states, and since they know of no one but you that practice Buddhism to be able to render the help they need, and so it is quite natural that they should fall back on you.  Therefore, the only thing you need to do in this situation is that you could read or recite this Sutra three times or seven times, and then dedicate the merit of this practice to them (or him or her) for them to transcend their present Karmas to be reborn to a better place, or to the Western Elysian Universe (the Universe of Amitabha Buddha).  After this, they will no longer appear in your dreams, and you will have accumulated some more meritorious Karmas.  Here ends the Introduction, and I wish you all have a very good trip toward Buddha Bodhi.

 

                                 — 6/24/2009 at ABT, Michigan, USA.