Kṣitigarbha Hall
The Kṣitigarbha Hall atShrine of Living Buddha, inMount Jiuhua,Anhui, China.
Chinese name
Traditional Chinese	地藏殿
Simplified Chinese	地藏殿
Transcriptions Standard Mandarin Hanyu Pinyin Dìzàngdiàn
Vietnamese name
Vietnamese alphabet	Chùa Địa Tạng
Chữ Hán	地藏堂
Korean name
Hangul	지장전
Hanja	地蔵殿
Transcriptions Revised Romanization Jijangjeon McCune–Reischauer Chijangjŏn
Japanese name
Kanji	地蔵堂
Transcriptions Romanization Jizō-dō

TheKṣitigarbha Hall is a building in East Asian Buddhist temples dedicated toKṣitigarbha, who revered for his vow to deliver beings from the suffering of the six realms, particularly hell.^[1] As a key auxiliary structure in East Asian Buddhist temples, it embodies the fusion of doctrinal teachings, cultural narratives, and artistic traditions. This hall serves as a focal point for rituals addressing death, ancestor veneration, and moral redemption. InChinese Buddhist temples, they are usually termed theDizang dian orDizang Hall. InJapaneseBuddhist temples, they are usually termed theJizōdō orJizō-den. InKorean Buddhist temples, they are usually termed theJijangjeon, InVietnamese Buddhist temples, they are usually termed theChùa Địa Tạng.

Kṣitigarbha is a bodhisattva most closely associated with the salvation and liberation ofhell-beings. He features prominently in manyMahayana sūtras, such as theKṣitigarbha Bodhisattva Pūrvapraṇidhāna Sūtra (地藏菩薩本願經)..^[1]

TheDaśacakra Kṣitigarbha Sūtra (地藏十輪經) elaborates:

"Kṣitigarbha is patient and immovable like the great earth; his meditation is deep and profound like a secretstorehouse."

(「安忍不動如大地，靜慮深密如秘藏。」)

Due toŚākyamuni Buddha's exhortations, Kṣitigarbha has to cultivate all the living creatures in adherence to the Dharma and eliminate all suffering in the period spanning from Śākyamuni Buddha'sParinirvana toMaitreya's final birth. Kṣitigarbha has made the vow:

"Until the hells are empty (of suffering beings), I will not become a Buddha."

(「地獄不空，誓不成佛。」)

"Once all sentient beings are saved, I will attain Buddhahood."

(「眾生度盡，方證菩提。」)

"If I do not descend into hell, who will?"

(「我不入地獄，誰入地獄?」)

It is through this gesture of selflessness that he became recognized as "foremost in compassion and vows" and has been worshiped by people since ancient times.^[2][3]

The veneration of Kṣitigarbha in China flourished during theTang dynasty (618–907 CE), closely linked to the legend ofKim Gyo-gak, a Korean prince who traveled toJiuhua Mountain inAnhui for ascetic practice. Regarded as the earthly manifestation of Kṣitigarbha, his preserved body enshrined atShrine of Living Buddha solidified the site as a premier pilgrimage center. Doctrinally, theDaśacakrakṣitigarbha-sūtra underpins the hall's role in repentance and salvation rituals.

InChinese Buddhism, Kṣitigarbha's image is usually in the form of a Buddhist monk; complete with a robe, shaved head or in a Five Buddha Crown (五佛冠;Wǔfóguān), also known as a Vairocana-crown (毗卢帽;Pílú mào), which is a crown adorned with images of theFive Tathāgatas.^[1] He sits in the lotus posture and wields akhakkhara in his left hand, symbolizing the unification of compassion for all living creations whilst holding strictly to themoral precepts.^[1] In his right hand is aruyi, signifying the fulfillment of the wishes of all living creatures.^[1] Some images depict him standing in a triad that includes a father-son duo:Daoming (道明), abhikshu who stands to his left, andMingong (憫公), a wealthy elderly man on his right.^[1] In some larger Buddhist temples, statues of theTen Yanluo Wangs flank images of Kṣitigarbha.^[1]

In Japan, worship of Kṣitigarbha gained prominence in theHeian Period (794–1185), syncretizing with indigenous customs to protect deceased children and travelers. TheMibudera inKyoto emerged as a center for Kṣitigarbha devotion by the 10th century, while theSaifukuji Jizōdō inTokyo, built in 1407, exemplifiesZen Buddhism-inspired architecture designated as a National Treasure. Kṣitigarbha in Japan often appears as a gentle, child-like figure adorned with red bibs and caps, offered to comfort departed souls.

In Korea, worship of Kṣitigarbha integrated with Korean folk beliefs underworld concepts, expanded during theGoryeo dynasty (918–1392). TheBukjijangsa inDaegu, established in 485, is among the oldest dedicated temples, while the Seonunsa Jijangbosalsang (선운사 지장보살상,禪雲寺地藏菩薩像) from the late Goryeo era showcases Mongolian-Turfan artistic influences. Kṣitigarbha statues wears a hooded scarf and jeweled ornaments, holds a dharma wheel to signify liberating beings from cyclic existence, reflecting Central Asian styles.

Vietnamese Kṣitigarbha worship incorporatesMahayana Buddhism doctrines with local animism, focusing on filial piety and ghost salvation. The Kṣitigarbha Flying Temple (地藏飛來寺,Chùa Địa Tạng Phi Lai) inHanoi, renovated in 2015, exemplifies modern ecological Buddhism while retaining historical legacies linked toTrần dynasty emperors, with Kṣitigarbha Hall enshrining a majestic Kṣitigarbha statue.

Wikimedia Commons has media related toKshitigarbha Halls.

• Wang Guixiang (2016-06-17).《中国汉传佛教建筑史——佛寺的建造、分布与寺院格局、建筑类型及其变迁》 [The History of Chinese Buddhist Temples] (in Chinese). Beijing: Tsinghua University Press.ISBN 9787302427056.
• Zhang Yuhuan (2014-06-01).《图解中国佛教建筑、寺院系列》 (in Chinese). Beijing: Contemporary China Publishing House.ISBN 9787515401188.

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