Kshitigarbha

Overview

Ksitigarbha is one of the four principal bodhisattvas in East Asian Mahayana Buddhism. The others are Samantabhadra, Manjusri, and Avalokiteśvara.

At the pre-Tang dynasty grottos in Dunhuang and Longmen, he is depicted in a classical bodhisattva form. After the Tang, he became increasingly depicted as a monk carrying Buddhist prayer beads and a staff.

His full name in Chinese is Dayuan Dizang Pusa (Chinese: 大願地藏菩薩; pinyin: Dàyuàn Dìzàng Púsà), or "Bodhisattva King Kṣitigarbha of the Great Vow," pronounced Daigan Jizō Bosatsu in Japanese and Jijang Bosal in Korean. This name is a reference to his pledge, as recorded in the sutras, to take responsibility for the instruction of all beings in the six worlds in the era between the parinirvana of the Buddha and the rise of Maitreya. Because of this important role, shrines to Ksitigarbha often occupy a central role in temples, especially within the memorial halls or mausoleums.

Traditional iconography

In Buddhist iconography, Ksitigarbha is typically depicted with a shaven head, dressed in a monk's simple robes (unlike most other bodhisattvas, who are dressed like Indian royalty). In his left hand, Ksitigarbha holds a cintamani; in his right hand, he holds a staff (called shakujo 錫杖 in Japanese), which is used to alert insects and small animals of his approach, so that he will not accidentally harm them. This staff is traditionally carried by Buddhist monks. In the Chinese tradition, Ksitigarbha is sometimes depicted wearing a crown like the one worn by Vairocana. His image is similar to that of the fictional version of Xuanzang from the classical novel Journey to the West, so observers sometimes mistake Ksitigarbha for the latter.

Like other bodhisattvas, Ksitigarbha usually is seen standing on a lotus base, symbolising his release from rebirth. Ksitigarbha's face and head are also idealised, featuring the third eye, elongated ears and the other standard attributes of a buddha.

Iconography in Japan

Tōsen-ji in Katsushika, Tokyo, contains the "Bound Jizō" of Ōoka Tadasuke fame, dating from the Edo period. When petitions are requested before Jizō, the petitioner ties a rope about the statue. When the wish is granted, the petitioner unties the rope. At the new year, the ropes of the ungranted wishes are cut by the temple priest.

The vandalism of a Jizō statue is the central theme of the Japanese horror film Shibuya Kaidan.

Ksitigarbha as Lord of the Six Ways

Another category of iconographic depiction is Ksitigarbha as the Lord of the Six Ways, an allegorical representation of the Six Paths of Rebirth of the Desire realm (rebirth into hell, or as pretas, animals, asuras, men, and devas). The Six Paths are often depicted as six rays or beams radiating from the bodhisattva and accompanied by figurative representations of the Six Paths. Many of these depictions in China can be found in Shaanxi province, perhaps a result of Sanjie Jiao worship in the area. A Japanese variation of this depiction is the Six Jizo, six full sculptural manifestations of the bodhisattva. An example of this can be found in Konjikidō, the ‘Hall of Gold,’ in the Chūson-ji temple.

In China

Mount Jiuhua in Anhui is regarded as Ksitigarbha's bodhimaṇḍa. It is one of the Four Sacred Buddhism Mountains in China, and at one time housed more than 300 temples. Today, 95 of these are open to the public. The mountain is a popular destination for pilgrims offering dedications to Ksitigarbha.

In some areas, the admixture of traditional religions has led to Ksitigarbha being also regarded as a Taoist deity, albeit his duties differ to what Ksitigarbha does.

In Japan

In Japan, Ksitigarbha, known as Jizō, or Ojizō-sama as he is respectfully known, is one of the most loved of all Japanese divinities. His statues are a common sight, especially by roadsides and in graveyards. Traditionally, he is seen as the guardian of children, and in particular, children who died before their parents. He has been worshipped as the guardian of the souls of mizuko, the souls of stillborn, miscarried or aborted foetuses, in the ritual of mizuko kuyō (水子供養, lit. offering to water children). In Japanese mythology, it is said that the souls of children who die before their parents are unable to cross the mythical Sanzu River on their way to the afterlife because they have not had the chance to accumulate enough good deeds and because they have made the parents suffer. It is believed that Jizō saves these souls from having to pile stones eternally on the bank of the river as penance, by hiding them from demons in his robe, and letting them hear mantras.

Jizō statues are sometimes accompanied by a little pile of stones and pebbles, put there by people in the hope that it would shorten the time children have to suffer in the underworld. (The act is derived from the tradition of building stupas as an act of merit-making.) The statues can sometimes be seen wearing tiny children's clothing or bibs, or with toys, put there by grieving parents to help their lost ones and hoping that Jizō would specially protect them. Sometimes the offerings are put there by parents to thank Ksitigarbha for saving their children from a serious illness. His features are commonly made more baby-like to resemble the children he protects.

As Ksitigarbha is seen as the saviour of souls who have to suffer in the underworld, his statues are common in cemeteries. He is also believed to be one of the protective deities of travellers, the dōsojin, and roadside statues of Jizō are a common sight in Japan. Firefighters are also believed to be under his protection.

In Southeast Asia

In Theravada Buddhism, the story of a bhikkhu named Phra Malai with similar qualities to Ksitigarbha is well known throughout Southeast Asia, especially in Thailand and Laos. Legend has it that he was an arhat from Sri Lanka who achieved great supernatural powers through his own merit and meditation. He is also honoured as a successor to Mahāmoggallāna, the Buddha's disciple foremost for his supernatural attainments. In the story, this pious and compassionate monk descends to Hell to give teachings & comfort the suffering hell-beings there. He also learns how the hell-beings are punished according to their sins in the different hells.

Mantra

In Shingon Buddhism and other schools of Tangmi, the mantra of Ksitigarbha comes from the "Treasury of Mantras" section of the Mahavairocana Tantra. The effect of this mantra is producing the "Samadhi Realm of Adamantine Indestructible Conduct." This mantra is the following:

namaḥ samantabuddhānāṃ, ha ha ha, sutanu svāhā

Chinese: 嗡，哈哈哈，温三摩地梭哈 / 嗡，哈哈哈，溫三摩地梭哈; pinyin: wēng, hā hā hā, wēnsān módì suōhā

Other mantras

Mantra of Eliminating Fixed Karma:

ॐ प्रमर्दने स्वाहा - oṃ pramardane svāhā

In Chinese, this mantra is called miè dìngyè zhēnyán (灭定业真言/滅定業真言) in pinyin. It reads:

Chinese: 嗡钵啰末邻陀宁娑婆诃 / 嗡鉢囉末鄰陀寧娑婆訶; pinyin: wēng bōluó mòlín tuóníng suōpóhē

In Chinese Buddhism, the following mantra is associated with Kṣitigarbha:

Chinese: 南无地藏王菩萨 / 南無地藏王菩薩; pinyin: námó dìzàng wáng púsà

In Korean Buddhism, the following mantra is associated with Kṣitigarbha:

namo jijang bosal

In Tibetan Buddhism, the following mantra is associated with Kṣitigarbha:

oṃ kṣitigarbha bodhisattva yaḥ

In Shingon Buddhism, a mantra used in public religious services is:

on kakaka bisanmaei sowaka オン カカカ ビサンマエイ ソワカ

In Sanskrit:

ॐ ह ह ह विस्मये स्वाहा oṃ ha ha ha vismaye svāhā

Om! Ha ha ha! O wondrous one! svāhā!

Haiku & Senryū

falling freely
tears and rain
on the garden Jizo (anonym)

蛞蝓に口を吸われた石地蔵

Namekuji-ni
kuchi-o suwareta
ishi-jizō

The stone image of Jizo
kissed on the mouth
by a slug
(part of a Senryū)

雀の子地蔵の袖にかくれけり

Suzume no ko
Jizō no sode ni
kakurekeri

The young sparrows
return into Jizo's sleeve
for sanctuary
(haiku by Issa 1814)

.なでしこや地蔵菩薩の跡先に

Nadeshiko ya
Jizō Bosatsu no
ato saki ni

Blooming pinks
behind and in front
of Saint Jizo
(haiku by Issa)

Aki-no kure
tsuji-no Jizō-ni
abura sasu

In autumn dusk
at the wayside shrine for the Jizo image
I pour more votive oil
(haiku by Buson)

In works of Lafcadio Hearn

The Legend of the Humming of the Sai-no-Kawara, by Lafcadio Hearn:

But lo! the teacher Jizô appears, All gently he comes, and says to the weeping infants: "Be not afraid, dears! be never fearful! Poor little souls, your lives were brief indeed! Too soon you were forced to make the weary journey to the Meido, The long journey to the region of the dead! Trust to me! I am your father and mother in the Meido, Father of all children in the region of the dead." And he folds the skirt of his shining robe about them; So graciously takes he pity on the infants. To those who cannot walk he stretches forth his strong shakujô, And he pets the little ones, caresses them, takes them to his loving bosom. So graciously he takes pity on the infants. Namo Jizo Bosatsu!