T13n0405_虛空藏菩薩經
大正藏第 13 冊 No. 0405 虛空藏菩薩經
No. 405 [Nos. 406-408]
虛空藏菩薩經
姚秦罽賓三藏佛陀耶舍譯
如是我聞：
一時佛住佉羅底翅山，依牟尼仙所住之處，與無量大比丘眾，復與無量無邊阿僧祇恒河沙數菩薩摩訶薩俱，皆從他方異佛剎來。爾時世尊欲為大眾說四辯才三明梵行住破惡業障陀羅尼經。
爾時西方過八十恒河沙世界，有一佛剎，名一切香集依，其中眾產生就五濁。彼國有佛，名勝華敷藏如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，彼佛今正為諸大眾轉妙法輪。彼有菩薩摩訶薩名虛空藏，已從彼佛聞深妙法得諸禪定。時彼菩薩見於他方無量無邊阿僧祇數諸大菩薩，身升虛空往詣東方，又復遙見東方世界有大光明，即便往詣勝華敷藏佛所，頭面禮足，繞百千匝，胡跪合掌而白佛言：「世尊！我見他方無量無邊阿僧祇數諸大菩薩，身升虛空往詣東方，又復遙見東方世界有大光明。以何因緣而有斯事？唯愿為我具解說之。」
時勝華敷藏佛告虛空藏菩薩言：「善男子！東方去此過八十恒河沙世界，有一佛剎名曰娑婆，其中眾產生就五濁。彼國有佛，名釋迦牟尼如來、應
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛陀住在佉羅底翅山（Khara-ti-ksha Mountain），在牟尼仙人（Muni Sage）居住的地方，與無數大比丘眾，以及無數無邊的阿僧祇（asamkhya，意為無數）恒河沙數（ganga sand，意為像恒河沙子一樣多的數量）的菩薩摩訶薩（bodhisattva-mahasattva，意為大菩薩）在一起，他們都從其他佛國而來。那時，世尊想要為大眾宣說四辯才（four kinds of eloquence）、三明（three kinds of knowledge）、梵行住（brahmacarya-vihara，意為清凈的修行生活）、破惡業障（breaking evil karma obstacles）的陀羅尼經（dharani sutra，意為總持經）。 當時，在西方過了八十個恒河沙數的世界，有一個佛國，名叫一切香集依（Sarvagandha-samudaya），那裡的眾生充滿了五濁（five defilements）。那個國家有一尊佛，名叫勝華敷藏如來（Superior Flower Treasury Tathagata）、應（arhat，意為應供）、正遍知（samyaksambuddha，意為正等覺）、明行足（vidya-carana-sampanna，意為明行圓滿）、善逝（sugata，意為善於逝去）、世間解（lokavid，意爲了解世間）、無上士（anuttara，意為無上）、調御丈夫（purusadamyasarathi，意為調御丈夫）、天人師（sasta deva-manusyanam，意為天人導師）、佛（buddha，意為覺者）、世尊（bhagavat，意為世尊）。那尊佛現在正在為大眾轉妙法輪（turning the wheel of the Dharma）。那裡有一位菩薩摩訶薩，名叫虛空藏（Akasagarbha），他已經從那尊佛那裡聽聞了深奧的佛法，並獲得了各種禪定（dhyana，意為禪定）。當時，那位菩薩看到來自其他地方無數無邊的阿僧祇數的大菩薩們，身升虛空，前往東方，又遙遙看到東方世界有大光明，便前往勝華敷藏佛那裡，頭面禮足，繞佛百千匝，胡跪合掌，對佛說道：『世尊！我看到來自其他地方無數無邊的阿僧祇數的大菩薩們，身升虛空，前往東方，又遙遙看到東方世界有大光明。這是什麼因緣造成的？希望您能為我詳細解釋。』 當時，勝華敷藏佛告訴虛空藏菩薩說：『善男子！東方距離這裡過了八十個恒河沙數的世界，有一個佛國，名叫娑婆（Saha），那裡的眾生充滿了五濁。那個國家有一尊佛，名叫釋迦牟尼如來（Sakyamuni Tathagata）、應（arhat，意為應供）……』
【English Translation】 English version Thus have I heard: At one time, the Buddha was dwelling on Mount Khara-ti-ksha, at the place where the Muni Sage resided, together with a countless great assembly of Bhikshus, and also with countless, boundless asamkhya (innumerable) of Bodhisattva-Mahasattvas, as numerous as the sands of the Ganges, all of whom had come from other Buddha-lands. At that time, the World-Honored One wished to expound to the assembly the Dharani Sutra of the Four Eloquences, the Three Knowledges, the Brahmacarya-vihara (dwelling in pure conduct), and the breaking of evil karma obstacles. At that time, beyond eighty Ganges-sand worlds to the west, there was a Buddha-land named Sarvagandha-samudaya (All Fragrance Gathering), where the beings were filled with the five defilements. In that country, there was a Buddha named Superior Flower Treasury Tathagata, Arhat, Samyaksambuddha, Vidyacarana-sampanna, Sugata, Lokavid, Anuttara, Purusadamyasarathi, Sasta Deva-manusyanam, Buddha, Bhagavat. That Buddha was now turning the wonderful Dharma wheel for the assembly. There was a Bodhisattva-Mahasattva named Akasagarbha (Space Treasury), who had already heard the profound Dharma from that Buddha and had attained various dhyanas (meditative states). At that time, that Bodhisattva saw countless, boundless asamkhya of great Bodhisattvas from other places, ascending into the sky and going towards the east, and also remotely saw a great light in the eastern world. He then went to where the Superior Flower Treasury Buddha was, bowed his head to the ground at his feet, circumambulated him hundreds of thousands of times, knelt with his right knee on the ground, joined his palms, and said to the Buddha: 'World-Honored One! I see countless, boundless asamkhya of great Bodhisattvas from other places, ascending into the sky and going towards the east, and also remotely see a great light in the eastern world. What is the cause and condition for this? I beseech you to explain it to me in detail.' At that time, the Superior Flower Treasury Buddha said to the Bodhisattva Akasagarbha: 'Good man! To the east, beyond eighty Ganges-sand worlds from here, there is a Buddha-land named Saha, where the beings are filled with the five defilements. In that country, there is a Buddha named Sakyamuni Tathagata, Arhat...'
、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，今者在於佉羅底翅山，依牟尼仙所住之處，為令法流不斷絕故；為令三寶常住世故；為降諸魔建法幢故；為閉生死開般涅槃故；為諸菩薩及以聲聞諸來大眾欲說四辯才三明梵行住破惡業障陀羅尼經故；欲令十方諸佛剎土一切菩薩從歡喜地乃至補處，住不共法不隨他信，善於方便具無礙辯，如此大士悉雲集故，是以彼佛放斯光明。其諸菩薩見此光已，乘虛而往至彼惡世，為諸眾生說破惡業障陀羅尼。彼佛國土亦具五濁，與此世界等無有異。汝今應往娑婆世界，禮拜供養聽受正法，併爲彼國諸惡眾生說破惡業障陀羅尼。」
時虛空藏菩薩摩訶薩聞佛語已歡喜踴躍，與八十億菩薩同時發聲而白佛言：「世尊！我今渴仰欲見彼佛，今當承佛威神詣娑婆世界釋迦牟尼佛所，禮覲供養聽受正法，亦為彼國諸惡眾生說破惡業障陀羅尼。」
時勝華敷藏佛答虛空藏菩薩摩訶薩言：「善哉善哉！汝自知時。」
時虛空藏菩薩摩訶薩即與八十億菩薩俱頂禮佛足，身升虛空詣娑婆世界。
爾時西方有如意寶珠光現，以無量釋迦毗楞伽寶而為圍繞。其珠光明，蔽於一切人天八部、聲聞、菩薩、日月星辰地水火風界所有光明，皆不復現。時會大
【現代漢語翻譯】 現代漢語譯本：『正遍知』（Samyak-saṃbuddha，意為完全覺悟者）、『明行足』（Vidyā-caraṇa-saṃpanna，意為智慧和行為圓滿者）、『善逝』（Sugata，意為善於逝去者，指佛陀的涅槃）、『世間解』（Lokavid，意爲了解世間者）、『無上士』（Anuttara，意為無上者）、『調御丈夫』（Puruṣadamyasārathi，意為調御眾生的大丈夫）、『天人師』（Śāstā deva-manusyānāṃ，意為天人和人類的導師）、『佛』（Buddha，意為覺悟者）、『世尊』（Bhagavat，意為受尊敬者），現在位於佉羅底翅山（Kharāṭīya，山名），在牟尼仙（Muni，指佛陀）居住的地方，爲了使佛法之流不中斷絕；爲了使三寶（佛、法、僧）常住世間；爲了降伏諸魔建立法幢；爲了關閉生死之門開啟涅槃之門；爲了給諸菩薩以及聲聞等前來大眾宣說四辯才（四種無礙的辯論能力）、三明（宿命明、天眼明、漏盡明）、梵行（清凈的行為）的住處，以及破除惡業障礙的陀羅尼經；爲了使十方諸佛剎土一切菩薩從歡喜地（菩薩修行十地中的第一地）乃至補處（指即將成佛的菩薩），安住于不共法（佛陀獨有的法），不隨從他人的信仰，善於運用方便法門，具備無礙的辯才，如此大士都雲集於此，因此彼佛才放出這樣的光明。那些菩薩見到這光明后，便乘虛空前往那個惡世，為那裡的眾生宣說破除惡業障礙的陀羅尼。彼佛的國土也具備五濁（劫濁、見濁、煩惱濁、眾生濁、命濁），與這個世界沒有什麼不同。你現在應該前往娑婆世界（Sahā，指我們所處的世界），禮拜供養，聽受正法，併爲那個世界的諸惡眾生宣說破除惡業障礙的陀羅尼。』 當時，虛空藏菩薩摩訶薩（Akasagarbha，菩薩名）聽聞佛的教誨后，歡喜踴躍，與八十億菩薩同時發聲對佛說：『世尊！我現在非常渴望見到那位佛，現在將承蒙佛的威神力前往娑婆世界釋迦牟尼佛（Śākyamuni，指釋迦牟尼佛）所在之處，禮拜覲見，供養，聽受正法，也為那個世界的諸惡眾生宣說破除惡業障礙的陀羅尼。』 當時，勝華敷藏佛（Ratna-kusuma-saṃbhava，佛名）回答虛空藏菩薩摩訶薩說：『善哉善哉！你自知時機。』 當時，虛空藏菩薩摩訶薩即與八十億菩薩一起頂禮佛足，身體升入虛空，前往娑婆世界。 那時，西方出現如意寶珠的光芒，被無量的釋迦毗楞伽寶（Śakravaiḍūrya，一種寶石）所圍繞。那寶珠的光明，遮蔽了一切人天八部（天龍八部）、聲聞、菩薩、日月星辰、地水火風界的所有光明，都無法再顯現。當時大會的
【English Translation】 English version: 『Perfectly Enlightened One』 (Samyak-saṃbuddha), 『Perfect in Knowledge and Conduct』 (Vidyā-caraṇa-saṃpanna), 『Well-Gone One』 (Sugata), 『Knower of the World』 (Lokavid), 『Unsurpassed One』 (Anuttara), 『Tamer of Men』 (Puruṣadamyasārathi), 『Teacher of Gods and Humans』 (Śāstā deva-manusyānāṃ), 『Buddha』 (Buddha), 『World Honored One』 (Bhagavat), is now residing on Mount Kharāṭīya, at the place where the Muni (referring to the Buddha) dwells, in order to ensure that the flow of Dharma is not interrupted; in order to ensure that the Three Jewels (Buddha, Dharma, Sangha) remain in the world; in order to subdue all demons and establish the banner of Dharma; in order to close the gate of birth and death and open the gate of Nirvana; in order to expound the Dharani Sutra for breaking the obstacles of evil karma, which includes the four kinds of eloquence, the three kinds of clear knowledge, the abode of pure conduct, to the Bodhisattvas and Śrāvakas who have come to this gathering; in order to gather all the Bodhisattvas from the ten directions, from the Joyful Ground (the first of the ten stages of Bodhisattva practice) up to the stage of becoming a Buddha, who dwell in the unique Dharma, do not follow the beliefs of others, are skilled in using expedient means, and possess unobstructed eloquence, that is why that Buddha emitted this light. Those Bodhisattvas, upon seeing this light, will travel through the void to that evil world, and expound the Dharani for breaking the obstacles of evil karma to the beings there. The Buddha's land also has the five turbidities (the turbidity of the kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life), and is no different from this world. You should now go to the Saha world (referring to our world), pay homage, make offerings, listen to the true Dharma, and expound the Dharani for breaking the obstacles of evil karma to the evil beings of that world.』 At that time, the Bodhisattva Mahasattva Akasagarbha, having heard the Buddha's words, rejoiced and leaped with joy, and together with eighty billion Bodhisattvas, spoke to the Buddha, saying: 『World Honored One! I now yearn to see that Buddha. I will now, by the power of the Buddha, go to the Saha world, to the place of Shakyamuni Buddha (Śākyamuni), to pay homage, make offerings, listen to the true Dharma, and also expound the Dharani for breaking the obstacles of evil karma to the evil beings of that world.』 At that time, the Buddha Ratna-kusuma-saṃbhava replied to the Bodhisattva Mahasattva Akasagarbha, saying: 『Excellent, excellent! You know the right time.』 At that time, the Bodhisattva Mahasattva Akasagarbha, together with eighty billion Bodhisattvas, bowed at the Buddha's feet, ascended into the void, and went to the Saha world. At that time, a light from a wish-fulfilling jewel appeared in the west, surrounded by countless Śakravaiḍūrya jewels. The light of that jewel obscured all the light of the eight classes of gods and humans, Śrāvakas, Bodhisattvas, the sun, moon, stars, and the realms of earth, water, fire, and wind, so that they could no longer be seen. At that time, the great assembly
眾唯睹佛光及以珠光無量無邊不可思議不可言說，無復余色唯見虛空。爾時如來光相照曜，時會大眾各不自見亦不見他，一切諸色悉滅無餘不與眼對，不得自身色相形貌，及於所觸無彼無此亦無中間，隨所視方皆悉如是。亦復不見日月星宿地界水界火界風界，悉皆無有與眼對者。耳不聞聲、鼻不嗅香、舌不知味、身不覺觸，諸心數法亦無所緣，於我我所無復起相，亦無六入分別之想，不得諸大諸來大眾，唯見佛光及以珠光，其珠純以無量釋迦毗楞伽寶而為圍繞。
于其會中諸大菩薩，位登十住得首楞嚴三昧及一生補處者，見此相已身心安隱不驚不怖。所以者何？緣解法相自性真實，及以于如第一義空故。其餘菩薩及聲聞眾，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、鳩槃茶、餓鬼、毗舍遮、富單那、迦吒富單那、人非人等，見此相已驚怖迷悶其心擾亂，各不相見亦無問處，心自思惟：「不知何緣有此異相？亦復不知是誰神力？」
爾時眾中有一菩薩摩訶薩名曰梵頂，稽首佛足，長跪合掌而說偈言：
「一切法自性， 眾生無知者， 系著於色陰， 六情所愚惑， 不見於一陰， 推尋求色陰， 于佛法生疑。 今會有此人， 愿說決定法， 為斷諸疑網， 使
【現代漢語翻譯】 現代漢語譯本 眾人只看到佛光以及寶珠的光芒，無量無邊，不可思議，無法言說，不再有其他顏色，只看到虛空。當時，如來的光芒照耀，在場的眾人各自看不見自己，也看不見他人，一切顏色都消失無餘，不與眼睛相對，無法感知自身顏色、相貌和形體，對於所觸之物，沒有彼此，也沒有中間，無論看向哪個方向都是如此。也看不見日月星辰、地界、水界、火界、風界，一切都消失了，不與眼睛相對。耳朵聽不到聲音，鼻子聞不到氣味，舌頭嘗不到味道，身體感覺不到觸覺，各種心所法也無所緣，對於『我』和『我所』不再產生執著，也沒有六入（眼、耳、鼻、舌、身、意）分別的念頭，看不到諸大菩薩和前來集會的大眾，只看到佛光以及寶珠的光芒，那些寶珠完全由無量的釋迦毗楞伽寶（一種珍貴的寶石）圍繞而成。 在集會中，那些位登十住（菩薩修行十個階位中的第十位）的大菩薩，獲得首楞嚴三昧（一種高級禪定）以及一生補處（下一世將成佛的菩薩）的菩薩，看到這種景象后，身心安穩，不驚不怖。這是為什麼呢？因為他們理解了法相的自性是真實的，並且證悟瞭如第一義空（最高的空性）。其餘的菩薩和聲聞眾（佛陀的弟子），以及天、龍、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的鬼神）、迦樓羅（一種金翅鳥神）、緊那羅（天上的歌神）、摩睺羅伽（一種大蟒神）、鳩槃茶（一種食人鬼）、餓鬼、毗舍遮（一種食肉鬼）、富單那（一種臭鬼）、迦吒富單那（一種極臭鬼）、人非人等，看到這種景象后，驚恐迷亂，心神擾亂，各自看不見對方，也沒有地方可以詢問，心中自思：「不知道是什麼原因出現了這種奇異的景象？也不知道是誰的神力？」 這時，大眾中有一位菩薩摩訶薩（大菩薩）名叫梵頂，他向佛陀的腳稽首，長跪合掌，並說偈頌道： 『一切法的自性，眾生都不知道，執著於色陰（五蘊之一，指物質），被六情（眼、耳、鼻、舌、身、意）所迷惑，看不到一陰（五蘊中的任何一個），卻推求色陰，對佛法產生懷疑。現在集會中有這樣的人，希望佛陀能說出決定的法，來斷除他們的疑惑，使他們能夠理解。』
【English Translation】 English version The assembly only saw the Buddha's light and the light of the jewels, immeasurable, boundless, inconceivable, and inexpressible. There were no other colors, only emptiness was visible. At that time, the light of the Tathagata shone, and the assembly could not see themselves or others. All colors vanished without a trace, not confronting the eyes. They could not perceive their own color, appearance, or form. Regarding what was touched, there was neither this nor that, nor any middle ground. Wherever they looked, it was all the same. They also could not see the sun, moon, stars, the earth realm, the water realm, the fire realm, or the wind realm. All of these were gone, not confronting the eyes. The ears could not hear sounds, the nose could not smell fragrances, the tongue could not taste flavors, and the body could not feel touch. All mental phenomena had no object of focus. There was no arising of attachment to 『I』 or 『mine,』 nor any thought of differentiation through the six entrances (eye, ear, nose, tongue, body, mind). They could not see the great Bodhisattvas or the assembled multitude, only the Buddha's light and the light of the jewels, which were entirely surrounded by immeasurable Shakyavairya jewels (a precious gem). Among the assembly, the great Bodhisattvas who had attained the tenth stage (the tenth of the ten stages of Bodhisattva practice), who had achieved the Shurangama Samadhi (a high level of meditative concentration), and who were destined to become Buddhas in their next life, saw this phenomenon and were peaceful in body and mind, without fear or alarm. Why was this so? Because they understood the true nature of the Dharma and had realized the ultimate emptiness. The other Bodhisattvas and Shravakas (Buddha's disciples), as well as Devas (gods), Nagas (dragons), Yakshas (a type of demon), Gandharvas (celestial musicians), Asuras (a type of warring demon), Garudas (a type of bird-like deity), Kinnaras (celestial musicians), Mahoragas (a type of serpent deity), Kumbhandas (a type of demon), Pretas (hungry ghosts), Pisachas (flesh-eating demons), Putanas (a type of foul-smelling demon), Kataputanas (a type of extremely foul-smelling demon), and humans and non-humans, were terrified and confused upon seeing this phenomenon. Their minds were disturbed, they could not see each other, and they had no one to ask. They thought to themselves, 『What is the cause of this strange phenomenon? And whose power is this?』 At that time, a Bodhisattva Mahasattva (great Bodhisattva) named Brahma-top, bowed at the feet of the Buddha, knelt with palms together, and spoke in verse: 『The true nature of all dharmas, beings do not know, they are attached to the skandha of form (one of the five aggregates, referring to material form), deluded by the six senses (eye, ear, nose, tongue, body, mind), they do not see one skandha (any of the five aggregates), yet they seek the skandha of form, and they doubt the Buddha's teachings. Now there are such people in this assembly, may the Buddha speak the definitive Dharma, to cut through their doubts, so that they may understand.』
知彼此岸， 逮得虛空忍， 勇健入三昧， 身相不可說， 如意大寶珠， 常在其頂上， 釋迦毗楞伽， 而以圍繞之。 此會諸大士， 位皆十地者， 得首楞嚴定， 及一生補處， 斯等諸菩薩， 悉皆遙見之。 睹此瑞相已， 必知勝士來， 禮覲無上尊， 因說深妙法， 安慰怖眾生， 歸依天人師， 勇猛所行處， 教化熟眾生。」
爾時世尊而說偈言：
「善哉如汝說， 定者所行處， 身相不可見， 修慧能推求。 此是虛空藏， 常所行止處， 無依無戲論， 三昧力示現。 眾生著二見， 常為所迷惑， 以彼迷惑故， 不知彼此岸。 欲離於二見， 修不可說行， 速疾得究竟， 滿足於諸地。
「複次善男子！初發心菩薩摩訶薩，初可說相及攀緣相修六波羅蜜，乃至知于地水火風虛空及識生滅之相如實之性。復知諸法不可言說，無有自性無生無滅，無有攀緣不動不搖空無所有。一切諸法如是修行，離斷常見不生怖畏，於一切法不起觸想，心無攀緣空無所有，如是修行速疾具足六波羅蜜，更不復住斷常見中。」當於如來說此語時，一切大眾見聞覺知如本色像，而於境界不取其相。
爾時世尊
【現代漢語翻譯】 現代漢語譯本 他們知曉此岸與彼岸的差別，證得了虛空忍（一種對空性的深刻理解）， 勇猛精進地進入三昧（禪定），其身相不可用言語描述， 如意大寶珠（象徵佛陀的智慧和功德）常常在其頭頂之上， 釋迦毗楞伽（一種珍貴的寶石）圍繞著它。 此次集會的大菩薩們，他們的果位都已達到十地（菩薩修行的最高階段）， 他們獲得了首楞嚴定（一種強大的禪定），以及一生補處（即將成佛的菩薩）， 這些菩薩們，都能夠遙遠地看見此景象。 看到這些瑞相之後，他們必定知道有殊勝的聖者到來， 他們將禮拜覲見無上的至尊（佛陀），並因此宣說深奧微妙的佛法， 以此來安慰那些恐懼的眾生，讓他們皈依天人導師（佛陀）， 並教導他們勇猛精進的修行之道，教化成熟眾生。
這時，世尊以偈頌的形式說道：
『你說得很好，禪定者所行之處， 其身相是不可見的，需要通過修習智慧才能探求。 這裡是虛空藏（菩薩名，象徵智慧和功德）常常行止的地方， 無所依賴，沒有戲論，這是三昧的力量所顯現。 眾生執著于有和無的兩種見解，常常因此而迷惑， 因為他們的迷惑，所以不知道此岸和彼岸的差別。 想要脫離這兩種見解，就要修習不可言說的修行， 這樣才能迅速達到究竟的境界，圓滿菩薩的各個階段。
『此外，善男子！初發心的菩薩摩訶薩，最初可以從有相和攀緣相開始修習六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），乃至了知地、水、火、風、虛空以及識的生滅之相及其真實本性。 進一步了知一切諸法不可言說，沒有自性，無生無滅，沒有攀緣，不動不搖，空無所有。 一切諸法都應如此修行，遠離斷見和常見，不生恐懼，對於一切法不起執著，心中沒有攀緣，空無所有。 如此修行，就能迅速圓滿六波羅蜜，不再停留在斷見和常見之中。』當如來說這些話時，一切大眾的見聞覺知都恢復了本來的狀態，而對於境界不再執著于其表象。
這時，世尊
【English Translation】 English version They know the difference between this shore and the other shore, having attained the forbearance of emptiness (a profound understanding of emptiness), Vigorously entering samadhi (meditative absorption), their physical form is indescribable, The wish-fulfilling great jewel (symbolizing the Buddha's wisdom and merit) is always above their heads, Shakya-Vairambha (a precious gem) surrounds it. The great Bodhisattvas in this assembly, whose positions have all reached the tenth bhumi (the highest stage of Bodhisattva practice), They have attained the Shurangama Samadhi (a powerful meditation), and are one-life-away-from-Buddhahood (Bodhisattvas who will become Buddhas in their next life), These Bodhisattvas can all see this scene from afar. Having seen these auspicious signs, they will surely know that a superior sage has arrived, They will pay homage to the supreme honored one (the Buddha), and thereby proclaim the profound and subtle Dharma, To comfort those frightened beings, and lead them to take refuge in the teacher of gods and humans (the Buddha), And teach them the path of vigorous practice, to mature sentient beings.
At that time, the World Honored One spoke in verse:
'Well said, as you have spoken, the place where those in samadhi dwell, Their physical form is invisible, it can only be sought through the cultivation of wisdom. This is the place where Akasagarbha (a Bodhisattva, symbolizing wisdom and merit) often dwells, Without reliance, without idle talk, this is the manifestation of the power of samadhi. Sentient beings are attached to the two views of existence and non-existence, and are often confused by them, Because of their confusion, they do not know the difference between this shore and the other shore. If you want to be free from these two views, you must cultivate the indescribable practice, Only then can you quickly reach the ultimate state, and fulfill all the stages of a Bodhisattva.'
'Furthermore, good man! A Bodhisattva Mahasattva who has just generated the aspiration for enlightenment, can initially cultivate the six paramitas (generosity, morality, patience, diligence, meditation, wisdom) from the aspects of form and attachment, and then come to know the aspects of arising and ceasing of earth, water, fire, wind, space, and consciousness, as well as their true nature. Furthermore, they understand that all dharmas are indescribable, without self-nature, without arising or ceasing, without attachment, unmoving, and empty of all things. All dharmas should be practiced in this way, away from the views of annihilation and permanence, without fear, without attachment to any dharma, with no clinging in the mind, empty of all things. Practicing in this way, one can quickly perfect the six paramitas, and no longer dwell in the views of annihilation and permanence.' When the Tathagata spoke these words, all the assembly's seeing, hearing, and knowing returned to their original state, and they no longer clung to the appearances of the realms.
At that time, the World Honored One
即申右手指于西方，而作此言：「如斯光瑞，是虛空藏菩薩摩訶薩欲來之相。是菩薩具諸三昧猶如大海，住菩薩戒如須彌山，忍辱之心猶如金剛，精進勇猛猶如疾風，智如虛空慧如恒沙。諸菩薩中如大勝幢，向般涅槃之大導師、善根之地。是貧窮者吉祥之瓶、入闇者日、失道者月、是怖畏者所歸依處、煩惱焦熱甘露之水、善根者杖、般涅槃橋、生天者梯、度生死船、由曠路乘、誹謗惡口熱惱者蓋，降諸外道猶如師子、能凈諸見猶如雨水、破煩惱怨猶如霹靂，毀戒者藥，生善根牙猶若春澤、莊嚴菩薩猶如華鬘、顯善惡行猶如明鏡、無慚愧者上妙衣服、三苦病者之大良醫、是熱渴者明月之珠、疲極者床。具諸三昧猶如日珠、趣菩提路大牛之車、游禪定者清涼華池、助菩提鬘波羅蜜果，是十地中如意摩尼，是求首楞嚴者波利質多羅樹。伐惡見刀，斷煩惱習猶如金剛。降伏諸魔，生諸功德智慧寶藏，依於一切諸佛功德。是諸緣覺所依窟宅，是聲聞眼、生天者眼，行邪道者正直之路、是畜生歸餓鬼之怙、是地獄救。一切眾生無上福田，三世諸佛第一輔臣，能護法城，已具莊嚴十八不共諸佛秘藏，滿足成就佛之智慧，一切人天所應供養，唯除如來余無及者。汝等大眾皆應深心恭敬奉迎虛空藏菩薩摩訶薩，隨力所能，應以妙寶幢幡傘
【現代漢語翻譯】 現代漢語譯本 隨即伸出右手指著西方，說道：『如此光明的祥瑞，是虛空藏菩薩摩訶薩（Bodhisattva Mahāsattva，偉大的菩薩）將要到來的徵兆。這位菩薩的三昧（samādhi，禪定）猶如大海般深廣，持守菩薩戒如同須彌山（Sumeru，佛教中的聖山）般穩固，忍辱之心如同金剛（vajra，堅硬無比的寶石）般堅不可摧，精進勇猛如同疾風般迅猛，智慧如同虛空般無邊，慧如恒河沙數般眾多。在諸菩薩中，他如同高聳的勝幢，是趨向般涅槃（parinirvāṇa，完全的涅槃）的大導師、善根的沃土。他是貧窮者的吉祥寶瓶，是身處黑暗者的太陽，是迷失方向者的月亮，是恐懼者的庇護所，是煩惱焦熱的甘露之水，是善根者的手杖，是通往般涅槃的橋樑，是通往天界的階梯，是渡過生死苦海的船隻，是行走在曠野中的車輛，是誹謗惡語熱惱者的遮蓋，降伏外道如同獅子般威猛，能凈化各種見解如同雨水般清澈，破除煩惱怨敵如同霹靂般迅猛，是毀犯戒律者的良藥，是生長善根的春雨，是莊嚴菩薩的華鬘（garland，花環），是顯現善惡行為的明鏡，是無慚愧者的上妙衣服，是三苦病（苦苦、壞苦、行苦）患者的大良醫，是乾渴者的明月之珠，是疲憊者的床榻。他具足各種三昧如同太陽之珠，是通往菩提之路的大牛車，是游于禪定者的清涼蓮池，是助成菩提的波羅蜜（pāramitā，到達彼岸）之果，是十地（bhūmi，菩薩修行的十個階段）中的如意摩尼（cintāmaṇi，能滿足願望的寶珠），是尋求首楞嚴（śūraṃgama，一種禪定）者的波利質多羅樹（pārijāta，天界的神樹）。他是砍伐惡見的利刃，是斬斷煩惱習氣的金剛。他能降伏諸魔，生出各種功德智慧寶藏，依止於一切諸佛的功德。他是諸緣覺（pratyekabuddha，獨覺）所依止的窟宅，是聲聞（śrāvaka，佛陀的弟子）的眼睛、生天者的眼睛，是行走邪道者的正直之路，是畜生的歸宿、餓鬼的庇護，是地獄的救星。他是一切眾生無上的福田，是三世諸佛的第一輔臣，能守護法城，已經具備莊嚴的十八不共佛法（āveṇikabuddhadharma，佛陀獨有的十八種功德），圓滿成就佛的智慧，是一切人天所應供養的，除了如來（tathāgata，佛陀的稱號）之外，沒有誰能與他相比。你們大眾都應當以深切的恭敬心，迎接虛空藏菩薩摩訶薩，儘自己的能力，用美妙的寶幢、幡、傘等來供養。』 現代漢語譯本
【English Translation】 English version Then, he extended his right hand towards the west and spoke these words: 『Such auspicious radiance is a sign that the Bodhisattva Mahāsattva (great Bodhisattva) Ākāśagarbha is about to arrive. This Bodhisattva possesses samādhis (meditative absorptions) as vast as the ocean, abides by the Bodhisattva precepts as firmly as Mount Sumeru (the sacred mountain in Buddhism), has a heart of patience like a vajra (diamond, indestructible gem), is as vigorous and courageous as a swift wind, has wisdom as boundless as space, and insight as numerous as the sands of the Ganges. Among all Bodhisattvas, he is like a great victorious banner, a great guide towards parinirvāṇa (complete nirvana), and a field of good roots. He is the auspicious vase for the poor, the sun for those in darkness, the moon for those who have lost their way, the refuge for the fearful, the nectar of water for the burning heat of afflictions, the staff for those with good roots, the bridge to parinirvāṇa, the ladder to the heavens, the boat to cross the sea of birth and death, the vehicle for the wilderness, the cover for those tormented by slander and harsh words, he subdues heretics like a lion, purifies all views like rain, destroys the enemies of afflictions like thunder, is the medicine for those who have broken precepts, the spring rain for the growth of good roots, the garland that adorns Bodhisattvas, the clear mirror that reflects good and bad deeds, the supreme clothing for the shameless, the great physician for those suffering from the three kinds of suffering (dukkha-dukkha, vipariṇāma-dukkha, saṃkhāra-dukkha), the bright moon pearl for the thirsty, and the bed for the weary. He possesses all samādhis like the sun's jewel, is the great ox-cart on the path to Bodhi, the cool lotus pond for those who dwell in meditation, the fruit of pāramitā (perfection) that aids Bodhi, the wish-fulfilling cintāmaṇi (wish-fulfilling jewel) in the ten bhūmis (ten stages of Bodhisattva practice), and the pārijāta tree (divine tree) for those seeking the śūraṃgama (a type of samadhi). He is the sword that cuts down evil views, the vajra that severs the habits of afflictions. He subdues all demons, generates all meritorious wisdom treasures, and relies on the merits of all Buddhas. He is the dwelling place for all pratyekabuddhas (solitary realizers), the eye of the śrāvakas (disciples of the Buddha), the eye of those born in the heavens, the straight path for those who walk on wrong paths, the refuge of animals, the protector of hungry ghosts, and the savior of hell. He is the supreme field of merit for all sentient beings, the first minister of the Buddhas of the three times, the protector of the Dharma city, already possessing the adorned eighteen unique Buddha dharmas (āveṇikabuddhadharma, eighteen unique qualities of a Buddha), fully accomplishing the wisdom of the Buddha, and is worthy of the offerings of all humans and gods. Except for the Tathāgata (title of the Buddha), no one can compare to him. All of you should deeply and respectfully welcome the Bodhisattva Mahāsattva Ākāśagarbha, and to the best of your ability, offer him with wonderful jeweled banners, flags, and umbrellas.』 English version
蓋、華香瓔珞末香涂香、衣服臥具、歌唄讚嘆、平治道路種種莊嚴，尊重供養。汝等大眾皆亦應成如是功德器。」
爾時大眾，有從座起向虛空藏菩薩所現瑞方，踴躍歡喜顏貌怡悅，端目專注俱共奉迎。余菩薩摩訶薩及大聲聞，天主、龍主、夜叉主、乾闥婆主、阿修羅主、迦樓羅主、緊那羅主、摩睺羅伽主、五通仙人主各作是念：「我等當辦何等最上最妙供具而以供養彼大士耶？」
爾時虛空藏菩薩摩訶薩，即以神力變娑婆世界，除眾穢惡，及諸丘山瓦礫荊棘坑坎堆阜曠野險隘，風塵雲霧皆悉澄霽，七寶為地平坦如掌，無量眾寶以為林樹，枝葉花果皆以寶成，名華軟草亦復如是，香氣芬烈普熏世界。娑婆界中一切眾生無諸苦患，盲聾瘖啞癃殘百疾一時除愈，其怨惡者咸生慈心，地獄餓鬼諸楚痛聲皆悉休息，飲食衣服莊嚴之具自然豐足。其諸眾生，妙色端正支節具足威德第一，除諸結使心得寂靜，于諸善根深生欣樂，以清凈信安住三寶。一切大眾兩手皆有如意摩尼，于其珠內出大光明遍照世界並奏天樂，雨種種寶雜色寶衣，又雨種種妙莊嚴具，寶鬘寶蓋、種種寶器、種種天衣、金鎖瓔珞真珠瓔珞、青紅赤白雜色蓮華，雨沉水香牛頭栴檀遍滿世界。其路兩邊有七寶臺如帝釋殿。又其臺中綵女盈滿，顏貌端嚴猶
【現代漢語翻譯】 用寶蓋、華麗的香瓔珞、末香、涂香、衣服臥具、歌詠贊嘆、平整道路以及各種莊嚴之物，來尊重供養。你們大眾也都應當成就這樣的功德之器。」
那時，大眾中有從座位上站起來，面向虛空藏菩薩（Bodhisattva Akasagarbha）所顯現瑞相的方向，踴躍歡喜，容貌愉悅，端正目光，專注地共同迎接。其餘的菩薩摩訶薩（Bodhisattva-Mahasattvas）以及大聲聞（Great Sravakas），天主（Deva Lords）、龍主（Naga Lords）、夜叉主（Yaksa Lords）、乾闥婆主（Gandharva Lords）、阿修羅主（Asura Lords）、迦樓羅主（Garuda Lords）、緊那羅主（Kinnara Lords）、摩睺羅伽主（Mahoraga Lords）、五通仙人主（Five Supernatural Power Immortals Lords）各自心想：『我們應當準備何等最上最妙的供具來供養那位大士呢？』
那時，虛空藏菩薩摩訶薩（Bodhisattva Akasagarbha-Mahasattva），即以神通力變化娑婆世界（Saha World），去除各種污穢惡濁，以及各種丘山、瓦礫、荊棘、坑坎、堆阜、曠野、險隘，風塵雲霧都全部澄清消散，以七寶為地，平坦如手掌，用無量眾寶作為林木，枝葉花果都由寶物構成，名貴的鮮花和柔軟的草也同樣如此，香氣芬芳濃烈，普遍薰染整個世界。娑婆世界中的一切眾生沒有各種苦患，盲、聾、瘖啞、殘疾以及各種疾病一時都痊癒了，那些心懷怨恨的人都生起了慈悲之心，地獄、餓鬼的各種痛苦哀嚎都停止了，飲食、衣服、莊嚴之具自然豐足。那些眾生，容貌美好端正，肢體完整，威德第一，消除了各種煩惱，內心寂靜，對於各種善根深深地生起歡喜，以清凈的信心安住於三寶。一切大眾兩手都有如意摩尼寶珠，從寶珠中發出大光明，遍照世界，並演奏天樂，降下各種寶物和雜色寶衣，又降下各種美妙的莊嚴之具，寶鬘、寶蓋、各種寶器、各種天衣、金鎖瓔珞、真珠瓔珞、青紅赤白雜色蓮花，降下沉水香、牛頭栴檀，遍滿世界。道路兩旁有七寶臺，如同帝釋天（Indra）的宮殿。而且臺中充滿了綵女，容貌端莊，如同
【English Translation】 With canopies, fragrant garlands, powdered incense, paste incense, clothing, bedding, songs of praise, leveled roads, and various adornments, respectfully make offerings. You all should also become vessels of such merit.』
At that time, among the assembly, some arose from their seats and faced the direction where Bodhisattva Akasagarbha (Bodhisattva of the Space Treasury) manifested auspicious signs, leaping with joy, their faces beaming with delight, their eyes focused, and together they welcomed him. The other Bodhisattva-Mahasattvas (Great Bodhisattvas) and Great Sravakas (Great Hearers), Deva Lords (Lords of Gods), Naga Lords (Lords of Dragons), Yaksa Lords (Lords of Yakshas), Gandharva Lords (Lords of Gandharvas), Asura Lords (Lords of Asuras), Garuda Lords (Lords of Garudas), Kinnara Lords (Lords of Kinnaras), Mahoraga Lords (Lords of Mahoragas), and Five Supernatural Power Immortals Lords each thought: 『What supreme and exquisite offerings should we prepare to offer to that great being?』
At that time, Bodhisattva Akasagarbha-Mahasattva (Great Bodhisattva of the Space Treasury), immediately used his divine power to transform the Saha World (World of Endurance), removing all filth and evil, as well as all hills, rubble, thorns, pits, mounds, wilderness, and dangerous passes. The wind, dust, clouds, and mist all cleared away, the ground became flat as a palm made of seven treasures, with countless treasures as forests, branches, leaves, flowers, and fruits all made of treasures. Precious flowers and soft grass were also like this, their fragrance intense and pervasive, perfuming the entire world. All beings in the Saha World were free from all suffering, the blind, deaf, mute, crippled, and all diseases were healed at once, those with resentment developed compassionate hearts, and the cries of pain from hell and hungry ghosts ceased. Food, clothing, and adornments were naturally abundant. Those beings had beautiful and upright appearances, complete limbs, and supreme virtue. They were free from all afflictions, their minds were peaceful, and they deeply rejoiced in all good roots, dwelling in the Three Jewels with pure faith. All in the assembly had wish-fulfilling Mani jewels in both hands, from which great light shone, illuminating the world and playing heavenly music, raining down various treasures and multicolored precious garments, and also raining down various exquisite adornments, jeweled garlands, jeweled canopies, various jeweled vessels, various heavenly garments, golden lock necklaces, pearl necklaces, blue, red, white, and multicolored lotuses, raining down aloeswood and sandalwood, filling the world. On both sides of the road were seven-treasure platforms like the palace of Indra (King of Gods). Moreover, the platforms were filled with beautiful women, their faces dignified, like
如魔后，作天伎樂出五音聲。又于佛上有天七寶，大梵王蓋懸處虛空供養如來。其蓋周圓百千逾阇那，復以寶網羅覆其上，真珠毦帶垂飾四面，蓋中演出種種樂音，清妙和雅超絕人天。一切大地草木叢林華果枝葉皆出妙聲，宣暢大乘六波羅蜜諸地行法。聞其聲者，于無上道皆不退轉，亦有逮得無生忍者。
爾時大眾見虛空藏菩薩摩訶薩神變奇特，心生歡喜嘆未曾有，各作是念：「此菩薩摩訶薩既現如斯大神通力，不久必來至此世界。我等今者當設何座以供待之？」當於眾會作此念時，即于佛前有寶蓮華從地踴出，白銀為莖、黃金為葉、金剛為臺、琉璃為實、馬瑙為須、梵色寶珠以為須本、頗梨為蕊，其華縱廣百逾阇那，有八十億諸寶蓮華周匝圍繞。爾時虛空藏菩薩忽然在彼寶蓮華上結加趺坐，又見頂上如意寶珠，以無量釋迦毗楞伽寶而為圍繞；其八十億菩薩各各坐余寶蓮華上。
爾時彌勒菩薩摩訶薩即便說偈問藥王菩薩摩訶薩言：
「我自從昔來， 見諸菩薩眾， 有來覲世尊， 先圍繞恭敬， 頭面接足禮， 然後退就坐。 云何此大士， 現斯神通力， 不修菩薩儀， 而坐寶蓮華？」
爾時藥王菩薩摩訶薩以偈答曰：
「此大智慧士， 善住深妙法， 不依妄想
【現代漢語翻譯】 現代漢語譯本：如同魔后一般，天空中奏響五種樂音。佛陀上方有天界的七寶，大梵天王（Mahābrahmā，佛教中的護法神）的寶蓋懸掛在空中供養如來（Tathāgata，佛的稱號）。寶蓋的周長達到百千由旬（yojana，古印度長度單位），上面覆蓋著寶網，珍珠瓔珞垂掛在四面，寶蓋中發出各種美妙的音樂，清澈和諧，超越了人天。一切大地上的草木叢林、花果枝葉都發出美妙的聲音，宣揚大乘（Mahāyāna，佛教宗派）的六波羅蜜（ṣaṭ pāramitā，菩薩修行的六種方法）和諸地行法（bhūmi，菩薩修行的階段）。聽到這些聲音的人，在無上道（anuttarā-samyak-saṃbodhi，最高的覺悟）上都不會退轉，也有人因此證得無生法忍（anutpattika-dharma-kṣānti，對法不生不滅的領悟）。 當時，大眾看到虛空藏菩薩摩訶薩（Ākāśagarbha Bodhisattva Mahāsattva，大菩薩）的神通變化如此奇特，心中歡喜，讚歎前所未有，各自心中想道：『這位菩薩摩訶薩既然顯現如此大的神通力量，不久必定會來到這個世界。我們現在應當準備什麼樣的座位來迎接他呢？』當大眾心中這樣想的時候，佛陀面前立刻有寶蓮花從地涌出，白銀為莖，黃金為葉，金剛為臺，琉璃為實，瑪瑙為須，梵色寶珠為須的根部，頗梨為蕊，這朵蓮花縱橫一百由旬，周圍有八十億朵寶蓮花圍繞。這時，虛空藏菩薩忽然在那朵寶蓮花上結跏趺坐（盤腿而坐），又看到他頭頂上有如意寶珠，被無量釋迦毗楞伽寶（śakravaiḍūrya，一種寶石）圍繞；那八十億菩薩各自坐在其餘的寶蓮花上。 這時，彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahāsattva，未來佛）就用偈頌問藥王菩薩摩訶薩（Bhaiṣajyarāja Bodhisattva Mahāsattva，菩薩名）說： 『我自從過去以來，見到諸位菩薩眾，有來覲見世尊（Bhagavat，佛的稱號）的，都是先圍繞恭敬，頭面接足禮（以頭面觸佛足的禮節），然後退到一旁就坐。為什麼這位大士（Bodhisattva，菩薩）顯現如此神通力量，不遵循菩薩的禮儀，而直接坐在寶蓮花上呢？』 這時，藥王菩薩摩訶薩用偈頌回答說： 『這位大智慧者，善於安住于深奧微妙的法（dharma，佛法），不依賴虛妄的念頭』
【English Translation】 English version: Like the queen of Māra (a demon), heavenly music with five kinds of sounds arose. Above the Buddha, there were heavenly seven treasures, and a great Brahma king's (Mahābrahmā) canopy hung in the void, offering to the Tathāgata (Buddha). The canopy was a hundred thousand yojanas (an ancient Indian unit of distance) in circumference, covered with a jeweled net, with pearl tassels hanging on all four sides. From the canopy, various wonderful musical sounds emerged, clear and harmonious, surpassing those of humans and gods. All the grass, trees, forests, flowers, fruits, branches, and leaves on the earth emitted wonderful sounds, proclaiming the Mahāyāna (Great Vehicle) teachings of the six pāramitās (perfections) and the practices of the various bhūmis (stages of a Bodhisattva's path). Those who heard these sounds would not regress on the path to anuttarā-samyak-saṃbodhi (supreme enlightenment), and some would attain anutpattika-dharma-kṣānti (the acceptance of the non-arising of all dharmas). At that time, the assembly saw the miraculous transformations of the Bodhisattva Mahāsattva Ākāśagarbha (Space Treasury Bodhisattva), and their hearts were filled with joy and they marveled at what they had never seen before. They each thought, 'Since this Bodhisattva Mahāsattva has manifested such great miraculous powers, he will surely come to this world soon. What kind of seat should we prepare to receive him?' As this thought arose in the assembly, a jeweled lotus flower emerged from the ground in front of the Buddha, with silver stems, golden leaves, diamond platforms, lapis lazuli seeds, agate stamens, Brahma-colored jewels at the base of the stamens, and crystal pistils. The flower was a hundred yojanas in length and width, and it was surrounded by eighty billion jeweled lotus flowers. Then, Bodhisattva Ākāśagarbha suddenly appeared sitting in the lotus position on that jeweled lotus flower. They also saw a wish-fulfilling jewel on his head, surrounded by countless śakravaiḍūrya (a type of gem) jewels. The eighty billion Bodhisattvas each sat on the other jeweled lotus flowers. Then, Bodhisattva Mahāsattva Maitreya (the future Buddha) spoke in verse, asking Bodhisattva Mahāsattva Bhaiṣajyarāja (Medicine King Bodhisattva): 'Since the past, I have seen many Bodhisattvas, who, when coming to see the Bhagavat (Buddha), first circumambulate him respectfully, then bow their heads to his feet, and then retreat to sit down. Why does this great being (Bodhisattva) manifest such miraculous powers, not follow the Bodhisattva's etiquette, and sit directly on the jeweled lotus flower?' Then, Bodhisattva Mahāsattva Bhaiṣajyarāja replied in verse: 'This great wise one dwells well in the profound and subtle Dharma (teachings), not relying on delusive thoughts.'
心， 而來見世尊。」
爾時彌勒菩薩摩訶薩復以偈問：
「若不見眾生， 及以諸法相， 其心常安住， 諸法真實際， 云何而示現， 自在神通力？ 唯愿為演說， 除我此疑惑。」
爾時藥王菩薩摩訶薩復以偈答：
「今此大士夫， 勇健入方便， 為熟眾生故， 現此神通力。 若不住實際， 愚惑諸凡夫， 明智開俗諦， 為入真諦故。」
爾時世尊告藥王菩薩摩訶薩：「善哉善哉！善男子！如汝所說。一切凡夫眾生，不能思量一須陀洹解脫行處；一切眾生得須陀洹，不能思量一斯陀含解脫行處；一切眾生得斯陀含，不能思量一阿那含解脫行處；一切眾生得阿那含，不能思量一阿羅漢解脫行處；一切眾生得阿羅漢，不能思量一辟支佛解脫行處；一切眾產生辟支佛，不能思量一與般若波羅蜜相應菩薩摩訶薩方便行處成熟眾生；一切眾生得般若波羅蜜相應菩薩摩訶薩方便行處成熟眾生，不能測量乃至得無生法忍菩薩摩訶薩舉足下足方便行處及解第一義諦成熟眾生；一切眾生得無生法忍菩薩摩訶薩方便行處及解第一義諦成熟眾生，不能測量得四辯才菩薩摩訶薩舉足下足方便行處及解第一義諦成就眾生；一切眾生得四辯才菩薩摩訶薩方便行處及解第一義諦
【現代漢語翻譯】 現代漢語譯本 『心』，前來拜見世尊。」
這時，彌勒菩薩摩訶薩又用偈頌提問：
『如果不見眾生，以及諸法的表象， 其心常安住于諸法真實的境地， 如何示現自在的神通力量？ 唯愿您為我解說，消除我的疑惑。』
這時，藥王菩薩摩訶薩又用偈頌回答：
『現在這位大士，勇猛精進地運用方便法門， 爲了成熟眾生，才示現這種神通力量。 如果不住在真如實際，就會迷惑那些愚癡的凡夫， 所以用智慧開顯世俗諦，是爲了引導他們進入真諦。』
這時，世尊告訴藥王菩薩摩訶薩：『說得好啊，說得好啊！善男子！正如你所說。一切凡夫眾生，不能思量一個須陀洹（初果，入流者）的解脫境界；一切眾生證得須陀洹果，不能思量一個斯陀含（二果，一來者）的解脫境界；一切眾生證得斯陀含果，不能思量一個阿那含（三果，不還者）的解脫境界；一切眾生證得阿那含果，不能思量一個阿羅漢（四果，無學）的解脫境界；一切眾生證得阿羅漢果，不能思量一個辟支佛（獨覺）的解脫境界；一切眾產生為辟支佛，不能思量一個與般若波羅蜜（智慧到彼岸）相應的菩薩摩訶薩用方便法門成熟眾生的境界；一切眾生證得與般若波羅蜜相應的菩薩摩訶薩用方便法門成熟眾生的境界，不能測量乃至證得無生法忍（對諸法不生不滅的領悟）的菩薩摩訶薩舉足下足用方便法門以及理解第一義諦（最高真理）成熟眾生的境界；一切眾生證得無生法忍的菩薩摩訶薩用方便法門以及理解第一義諦成熟眾生的境界，不能測量證得四辯才（四種辯才）的菩薩摩訶薩舉足下足用方便法門以及理解第一義諦成就眾生的境界；一切眾生證得四辯才的菩薩摩訶薩用方便法門以及理解第一義諦
【English Translation】 English version 'mind,' and came to see the World Honored One."
At that time, the Bodhisattva Mahasattva Maitreya again asked in verse:
'If one does not see sentient beings, and the appearances of all dharmas, If one's mind always abides in the true reality of all dharmas, How does one manifest the power of free and unhindered spiritual abilities? I beseech you to explain, and remove this doubt of mine.'
At that time, the Bodhisattva Mahasattva Medicine King again answered in verse:
'Now this great being, bravely enters into skillful means, For the sake of maturing sentient beings, he manifests this spiritual power. If one does not abide in the actual reality, one would confuse those foolish ordinary beings, Therefore, with wisdom, one reveals the conventional truth, in order to lead them into the ultimate truth.'
At that time, the World Honored One told the Bodhisattva Mahasattva Medicine King: 'Excellent, excellent! Good man! Just as you have said. All ordinary sentient beings cannot fathom the state of liberation of a Srotapanna (stream-enterer); all sentient beings who attain Srotapanna cannot fathom the state of liberation of a Sakrdagamin (once-returner); all sentient beings who attain Sakrdagamin cannot fathom the state of liberation of an Anagamin (non-returner); all sentient beings who attain Anagamin cannot fathom the state of liberation of an Arhat (worthy one); all sentient beings who attain Arhat cannot fathom the state of liberation of a Pratyekabuddha (solitary buddha); all sentient beings who become Pratyekabuddha cannot fathom the state of a Bodhisattva Mahasattva who is in accordance with Prajnaparamita (perfection of wisdom) and uses skillful means to mature sentient beings; all sentient beings who attain the state of a Bodhisattva Mahasattva who is in accordance with Prajnaparamita and uses skillful means to mature sentient beings, cannot measure the state of a Bodhisattva Mahasattva who has attained the non-origination of dharmas (understanding of the non-arising and non-ceasing of all phenomena) and uses skillful means to mature sentient beings by understanding the first principle (ultimate truth); all sentient beings who attain the state of a Bodhisattva Mahasattva who has attained the non-origination of dharmas and uses skillful means to mature sentient beings by understanding the first principle, cannot measure the state of a Bodhisattva Mahasattva who has attained the four kinds of eloquence (four kinds of eloquence) and uses skillful means to mature sentient beings by understanding the first principle; all sentient beings who attain the state of a Bodhisattva Mahasattva who has attained the four kinds of eloquence and uses skillful means to mature sentient beings by understanding the first principle
成熟眾生，不能測量住般若波羅蜜究竟首楞嚴三昧菩薩摩訶薩舉足下足方便行處及解第一義諦成熟眾生。
「善男子！是虛空藏菩薩摩訶薩，已無量劫得無生忍具無礙辯，究竟滿足首楞嚴定，住最上地決定堅固終無傾動，善知眾生深心所行應睹神變莊嚴之事，又復應見虛空藏菩薩摩訶薩欲來瑞相，又有見虛空藏菩薩摩訶薩得離欲地住地入地，故示入無邊空處三昧，于西方沒而來現此。時諸眾生怖畏惑亂入于俗諦，現大莊嚴，為欲成熟諸眾生故。又善男子！是虛空藏菩薩摩訶薩，若現第一義諦無生莊嚴，諸天及人乃至八地菩薩皆當迷悶，無能見其境界行相，善入如是深妙功德。
「善男子！虛空藏菩薩摩訶薩，巧方便慧深入一切諸佛法海，離諸疑惑不依他故，智慧善巧于諸菩薩摩訶薩中最上幢王。
「善男子！虛空藏菩薩，是一切眾生生天般涅槃大明導主，能斷一切煩惱心患，善治身毒及四大病。若有眾生起惡邪見，輪迴迷沒生死曠野，無善方便不知生天、般涅槃路。若有眾生稱虛空藏菩薩摩訶薩名，至心歸命，燒堅黑沉水及多伽羅香，恭敬禮拜時，虛空藏菩薩觀此眾生心心善根。若見眾生諸見煩惱之所惑亂，若見過去善根種子心所行業，于佛法僧佈施持戒忍辱精進禪定智慧及余功德，隨所堪能。時
【現代漢語翻譯】 現代漢語譯本 成熟的眾生，無法測度安住于般若波羅蜜（智慧的完美）究竟的首楞嚴三昧（一種深奧的禪定）的菩薩摩訶薩（偉大的菩薩）舉足下足的方便行處，以及他們如何以第一義諦（最高的真理）來成熟眾生。
『善男子！這位虛空藏菩薩摩訶薩（菩薩中的偉大者），已經于無量劫證得無生忍（對無生無滅的領悟），具足無礙辯才，究竟圓滿了首楞嚴定，安住于最上的地位，堅定不移，永不動搖。他善知眾生內心深處的行為，應機示現神變莊嚴之事。又應見虛空藏菩薩摩訶薩欲來時的瑞相，又有人見到虛空藏菩薩摩訶薩得離欲地（脫離慾望的境界），安住于地（菩薩的修行階段），進入地（更深的修行階段），所以示現進入無邊空處三昧（一種禪定），從西方消失而來，顯現於此。當時，諸眾生因恐懼迷惑而陷入俗諦（世俗的真理），菩薩顯現大莊嚴，是爲了成熟這些眾生。又，善男子！這位虛空藏菩薩摩訶薩，如果顯現第一義諦無生莊嚴，諸天及人乃至八地菩薩（菩薩的第八個修行階段）都會感到迷茫，無法見到他的境界和行相，他善於深入如此深妙的功德。
『善男子！虛空藏菩薩摩訶薩，以巧妙的方便智慧深入一切諸佛的法海，遠離一切疑惑，不依賴他人，他的智慧善巧在諸菩薩摩訶薩中是最上的幢王。
『善男子！虛空藏菩薩，是一切眾生往生天界和般涅槃（最終的解脫）的大明導主，能斷除一切煩惱和心患，善於治療身體的毒素和四大（地、水、火、風）的疾病。如果有眾生生起惡邪見，在生死曠野中輪迴迷失，沒有善巧方便，不知道往生天界和般涅槃的道路。如果有眾生稱念虛空藏菩薩摩訶薩的名號，至誠歸命，焚燒堅黑沉水香和多伽羅香，恭敬禮拜時，虛空藏菩薩會觀察此眾生的心和善根。如果看到眾生被各種見解和煩惱所迷惑，如果看到他們過去善根的種子和心所造作的行業，在佛法僧（佛教的三寶）中佈施、持戒、忍辱、精進、禪定、智慧以及其他功德，隨其所能。
【English Translation】 English version Mature beings cannot measure the expedient conduct of the Bodhisattva Mahasattvas (great Bodhisattvas) who dwell in the ultimate Samadhi (a profound state of meditation) of Śūraṅgama (a specific type of meditation) of Prajñāpāramitā (the perfection of wisdom), in terms of their raising and lowering of their feet, and how they mature beings with the first principle of truth.
'Good man! This Bodhisattva Mahasattva, Akasagarbha (the Bodhisattva of the Treasury of Space), has attained the forbearance of non-origination (understanding of no birth and no death) for countless kalpas (eons), possesses unobstructed eloquence, has ultimately fulfilled the Śūraṅgama Samadhi, dwells in the highest stage, is resolute and unmoving. He is skilled in knowing the deep-seated actions of beings, and manifests divine transformations and adornments accordingly. Furthermore, one should see the auspicious signs of Bodhisattva Mahasattva Akasagarbha's approach, and some see Bodhisattva Mahasattva Akasagarbha attaining the stage of detachment from desire, dwelling in the stage, and entering the stage. Therefore, he demonstrates entering the Samadhi of boundless space, disappearing in the west and appearing here. At that time, beings, due to fear and confusion, fall into the mundane truth, and the Bodhisattva manifests great adornments in order to mature these beings. Moreover, good man! If this Bodhisattva Mahasattva Akasagarbha were to manifest the adornment of non-origination of the first principle of truth, all gods and humans, even Bodhisattvas of the eighth stage, would be bewildered and unable to perceive his realm and characteristics. He is skilled in entering such profound and wondrous merits.
'Good man! Bodhisattva Mahasattva Akasagarbha, with skillful expedient wisdom, deeply enters the ocean of all Buddhas' Dharma, is free from all doubts, and does not rely on others. His wisdom and skill are the supreme banner king among all Bodhisattva Mahasattvas.
'Good man! Bodhisattva Akasagarbha is the great guiding master for all beings to be born in the heavens and attain Parinirvana (final liberation). He can cut off all afflictions and mental sufferings, and is skilled in curing bodily toxins and diseases of the four elements (earth, water, fire, and wind). If there are beings who give rise to evil and wrong views, and are lost in the wilderness of samsara (cycle of birth and death), without skillful means, not knowing the path to be born in the heavens and attain Parinirvana. If there are beings who recite the name of Bodhisattva Mahasattva Akasagarbha, sincerely take refuge, burn black aloeswood and tagara incense, and respectfully bow, Bodhisattva Akasagarbha will observe the minds and good roots of these beings. If he sees that beings are confused by various views and afflictions, if he sees the seeds of their past good roots and the actions of their minds, in the Buddha, Dharma, and Sangha (the three jewels of Buddhism), in giving, keeping precepts, patience, diligence, meditation, wisdom, and other merits, according to their capacity.'
虛空藏菩薩摩訶薩觀彼眾生，隨所應見，于其夢中現種種形，即以方便而為說法。
「善男子！若有眾生應于寤覺見虛空藏菩薩摩訶薩，即于目前見種種形，即以方便開正直道，破諸眾生惡業邪見惡愿惡歸惡處惡取，如是計著悉令解脫，身口意業無諸邪曲，趣正直道正業正見正愿正歸正處正取，常獲親近諸善知識，速疾舍離臭結煩惱，永免三塗八難之苦，常行善業得自在力，乃至漸漸入深法忍。若諸眾生種種身病，及心狂亂聾盲瘖啞、手足拘躄諸根不具，稱虛空藏菩薩摩訶薩名，至心歸命，燒堅黑沉水及多伽羅香，恭敬禮拜，或從乞藥或愿除愈。時虛空藏菩薩摩訶薩即隨其愿，或現梵天像、或現釋提桓因像、或現毗沙門像、或現四天王像、或現焰摩天像、或現兜率陀天像、或現自在天像、或現大自在天像、或現婆羅門像、或現剎利像、或現長者像、或現居士像、或現大臣官屬像、或現童男童女像、或現父母親屬像、或現執金剛像，或現天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人像，現如是等種種諸像，在於夢者及寤者前為說病相，併爲分別諸藥對治：『病狀如此應服此藥，若如是病宜服彼藥。』諸眾生等既聞說已，各隨所應而合諸藥，若自無者菩薩悉與。是諸眾生或有一服二服三服眾
【現代漢語翻譯】 現代漢語譯本：虛空藏菩薩摩訶薩（Mahāsattva，偉大的菩薩）觀察那些眾生，根據他們應該看到的，在他們的夢中顯現各種各樣的形象，就用方便法門為他們說法。 『善男子！如果有的眾生應該在清醒時見到虛空藏菩薩摩訶薩，菩薩就會在他們眼前顯現各種形象，就用方便法門開啟正直的道路，破除眾生惡業、邪見、惡愿、惡歸、惡處、惡取，使他們從這些執著中解脫出來，身口意業不再有邪曲，走向正直的道路、正業、正見、正愿、正歸、正處、正取，常常親近善知識，迅速舍離臭結煩惱，永遠免除三惡道和八難的痛苦，常常行善業獲得自在的力量，乃至漸漸進入深妙的法忍。如果眾生有各種身體疾病，以及心神狂亂、耳聾眼盲、瘖啞、手足拘攣、諸根不全，稱念虛空藏菩薩摩訶薩的名號，至誠歸命，焚燒堅黑沉水香和多伽羅香，恭敬禮拜，或者向菩薩乞求藥物，或者希望疾病痊癒。這時，虛空藏菩薩摩訶薩就隨他們的願望，或者顯現梵天（Brahmā）的形象，或者顯現釋提桓因（Śakra devānām indra，帝釋天）的形象，或者顯現毗沙門（Vaiśravaṇa，北方守護神）的形象，或者顯現四大天王（Caturmahārājakāyikas）的形象，或者顯現焰摩天（Yama，閻摩）的形象，或者顯現兜率天（Tuṣita）的形象，或者顯現自在天（Īśvara）的形象，或者顯現大自在天（Maheśvara）的形象，或者顯現婆羅門（Brāhmaṇa）的形象，或者顯現剎帝利（Kṣatriya）的形象，或者顯現長者（Gṛhapati）的形象，或者顯現居士（Upāsaka）的形象，或者顯現大臣官屬的形象，或者顯現童男童女的形象，或者顯現父母親屬的形象，或者顯現執金剛（Vajrapāṇi）的形象，或者顯現天、龍（Nāga）、夜叉（Yakṣa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuḍa）、緊那羅（Kiṃnara）、摩睺羅伽（Mahoraga）、人非人等形象，顯現這些種種形象，在夢中或清醒的人面前，為他們說病癥，併爲他們分別各種藥物的對治方法：『這種病癥應該服用這種藥，如果那種病癥應該服用那種藥。』眾生們聽了之後，各自根據自己的情況配製藥物，如果自己沒有，菩薩就給予他們。這些眾生有的服用一服、二服、三服，
【English Translation】 English version: The Bodhisattva Mahāsattva (great being) Akasagarbha, observing those sentient beings, manifests various forms in their dreams according to what they should see, and then uses skillful means to teach them the Dharma. 'Good man! If there are sentient beings who should see the Bodhisattva Mahāsattva Akasagarbha while awake, the Bodhisattva will appear in various forms before their eyes, and then use skillful means to open the straight path, break through the evil karma, wrong views, evil wishes, evil destinations, evil places, and evil attachments of sentient beings, liberating them from these attachments, so that their actions of body, speech, and mind are free from crookedness, and they proceed on the straight path, right action, right view, right wish, right destination, right place, and right attachment. They will always be close to good teachers, quickly abandon the foul knots of afflictions, forever avoid the suffering of the three evil realms and the eight difficulties, constantly practice good deeds and obtain the power of freedom, and gradually enter into deep forbearance of the Dharma. If sentient beings have various physical illnesses, as well as mental confusion, deafness, blindness, muteness, paralysis of hands and feet, and incomplete faculties, they should call upon the name of the Bodhisattva Mahāsattva Akasagarbha, sincerely take refuge, burn black aloeswood and tagara incense, respectfully bow, or ask the Bodhisattva for medicine, or wish for healing. At that time, the Bodhisattva Mahāsattva Akasagarbha will fulfill their wishes, sometimes manifesting the form of Brahma, sometimes the form of Śakra devānām indra (Indra, king of the gods), sometimes the form of Vaiśravaṇa (guardian of the north), sometimes the form of the Four Heavenly Kings (guardians of the four directions), sometimes the form of Yama (god of death), sometimes the form of Tuṣita (heaven of contentment), sometimes the form of Īśvara (the lord), sometimes the form of Maheśvara (the great lord), sometimes the form of a Brāhmaṇa (priest), sometimes the form of a Kṣatriya (warrior), sometimes the form of a Gṛhapati (householder), sometimes the form of an Upāsaka (layman), sometimes the form of a minister or official, sometimes the form of a young boy or girl, sometimes the form of parents or relatives, sometimes the form of Vajrapāṇi (holder of the vajra), sometimes the form of gods, Nāgas (dragons), Yakṣas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garuḍas (mythical birds), Kiṃnaras (mythical beings), Mahoragas (great serpents), humans, and non-humans. Manifesting these various forms, before those who are dreaming or awake, the Bodhisattva speaks about their illnesses and explains the various medicines for treatment: 『This illness should be treated with this medicine, and that illness should be treated with that medicine.』 After hearing this, the sentient beings each prepare the medicines according to their needs, and if they do not have them, the Bodhisattva will provide them. Some of these sentient beings take one dose, two doses, or three doses,
病皆愈，或有但見所現之身病即除者。如是善男子！是虛空藏菩薩摩訶薩具大慈悲，若有眾生貧窮困苦欲求大富，欲多誦習欲樂多聞，欲求解脫、欲求離欲、欲求禪定、欲求名稱、欲得第一、欲求善巧、欲得自在、欲得端正、欲求好色、欲得妙聲、欲求好香、欲得上味、欲求好觸、欲得飲食、欲求勇健、欲得種姓高貴、欲愿生男欲愿求女、欲得眷屬、欲求福德、欲得成就六波羅蜜、欲得巧言、欲求覆護一切眾生、欲得免脫一切牢獄、欲斷一切諸惡律儀，有施心者愿建立之，乃至智慧亦復如是。欲得長壽、欲愿多財得已能用、欲令慳者能行佈施、其毀禁者令堅持戒、若瞋恚者令修忍辱、其懈怠者使住精進、散亂心者教修禪定、其愚癡者令修智慧、不定乘者勸學聲聞、著我眾生教緣覺乘。若有眾生離大慈悲，自惜己身舍諸眾生，愿離此心生大慈悲，不自護身攝取眾生，發阿耨多羅三藐三菩提心。善男子！時虛空藏菩薩摩訶薩，知彼心已即現方便，令此眾生舍離先心起大慈悲，不護己身不捨眾生，發菩提心住四梵行。若有眾生樂大慈悲，欲求救濟一切眾生，欲愿安住阿耨多羅三藐三菩提，于阿練若處若在林中若於露地，燒堅黑沉水多伽羅香，合掌恭敬向於十方，五體投地至心歸命。虛空藏菩薩摩訶薩而便說此陀羅尼咒：
【現代漢語翻譯】 現代漢語譯本：疾病都會痊癒，或者有人僅僅見到菩薩所顯現的身形，疾病就立即消除。像這樣的善男子！這位虛空藏菩薩摩訶薩（Mahāsattva，偉大的菩薩）具有大慈悲心，如果眾生貧窮困苦，想要獲得大富，想要多多誦習佛法，想要樂於多聞，想要求解脫，想要遠離慾望，想要獲得禪定，想要獲得名聲，想要成為第一，想要獲得善巧，想要獲得自在，想要相貌端正，想要獲得好的容貌，想要獲得美妙的聲音，想要獲得好的香氣，想要獲得上等的美味，想要獲得好的觸感，想要獲得飲食，想要獲得勇猛強健，想要獲得高貴的種姓，希望生男孩，希望求得女孩，想要獲得眷屬，想要獲得福德，想要成就六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧），想要獲得巧妙的言辭，想要庇護一切眾生，想要免除一切牢獄之災，想要斷除一切惡的戒律，有佈施心的人希望建立這些，乃至智慧也是如此。想要獲得長壽，希望獲得很多財富並且能夠使用，希望讓吝嗇的人能夠行佈施，讓毀犯戒律的人能夠堅持戒律，讓嗔恚的人能夠修習忍辱，讓懈怠的人能夠安住于精進，讓散亂心的人能夠修習禪定，讓愚癡的人能夠修習智慧，讓不確定自己修行方向的人勸學聲聞乘（聽聞佛陀教誨而修行），讓執著于自我的眾生教導緣覺乘（通過自身覺悟而修行）。如果有眾生遠離大慈悲心，只愛惜自己，捨棄其他眾生，希望遠離這種心，生起大慈悲心，不只保護自己，也攝取眾生，發起阿耨多羅三藐三菩提心（無上正等正覺之心）。善男子！這時虛空藏菩薩摩訶薩，知道他們的心意后，就顯現方便，讓這些眾生捨棄之前的想法，生起大慈悲心，不只保護自己，也不捨棄眾生，發起菩提心，安住於四梵行（慈、悲、喜、舍）。如果有眾生喜愛大慈悲心，想要救濟一切眾生，希望安住于阿耨多羅三藐三菩提，在阿練若處（寂靜處），或者在樹林中，或者在空曠的地上，焚燒堅黑沉水多伽羅香，合掌恭敬地向十方，五體投地，至誠歸命。虛空藏菩薩摩訶薩就會說出這個陀羅尼咒（總持真言）： 現代漢語譯本：疾病都會痊癒，或者有人僅僅見到菩薩所顯現的身形，疾病就立即消除。像這樣的善男子！這位虛空藏菩薩摩訶薩（Mahāsattva，偉大的菩薩）具有大慈悲心，如果眾生貧窮困苦，想要獲得大富，想要多多誦習佛法，想要樂於多聞，想要求解脫，想要遠離慾望，想要獲得禪定，想要獲得名聲，想要成為第一，想要獲得善巧，想要獲得自在，想要相貌端正，想要獲得好的容貌，想要獲得美妙的聲音，想要獲得好的香氣，想要獲得上等的美味，想要獲得好的觸感，想要獲得飲食，想要獲得勇猛強健，想要獲得高貴的種姓，希望生男孩，希望求得女孩，想要獲得眷屬，想要獲得福德，想要成就六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧），想要獲得巧妙的言辭，想要庇護一切眾生，想要免除一切牢獄之災，想要斷除一切惡的戒律，有佈施心的人希望建立這些，乃至智慧也是如此。想要獲得長壽，希望獲得很多財富並且能夠使用，希望讓吝嗇的人能夠行佈施，讓毀犯戒律的人能夠堅持戒律，讓嗔恚的人能夠修習忍辱，讓懈怠的人能夠安住于精進，讓散亂心的人能夠修習禪定，讓愚癡的人能夠修習智慧，讓不確定自己修行方向的人勸學聲聞乘（聽聞佛陀教誨而修行），讓執著于自我的眾生教導緣覺乘（通過自身覺悟而修行）。如果有眾生遠離大慈悲心，只愛惜自己，捨棄其他眾生，希望遠離這種心，生起大慈悲心，不只保護自己，也攝取眾生，發起阿耨多羅三藐三菩提心（無上正等正覺之心）。善男子！這時虛空藏菩薩摩訶薩，知道他們的心意后，就顯現方便，讓這些眾生捨棄之前的想法，生起大慈悲心，不只保護自己，也不捨棄眾生，發起菩提心，安住於四梵行（慈、悲、喜、舍）。如果有眾生喜愛大慈悲心，想要救濟一切眾生，希望安住于阿耨多羅三藐三菩提，在阿練若處（寂靜處），或者在樹林中，或者在空曠的地上，焚燒堅黑沉水多伽羅香，合掌恭敬地向十方，五體投地，至誠歸命。虛空藏菩薩摩訶薩就會說出這個陀羅尼咒（總持真言）：
【English Translation】 English version: All diseases will be healed, or some, merely by seeing the manifested form of the Bodhisattva, will have their diseases immediately removed. Such, good man, is the great compassion of the Mahāsattva (great being) Akasagarbha Bodhisattva. If there are sentient beings who are poor and suffering, desiring great wealth, desiring to recite and study much, desiring to delight in much learning, desiring to seek liberation, desiring to be free from desires, desiring to attain meditative concentration, desiring to gain fame, desiring to be the foremost, desiring to be skillful, desiring to be free, desiring to have a handsome appearance, desiring to have a good countenance, desiring to have a wonderful voice, desiring to have a good fragrance, desiring to have the best flavors, desiring to have good tactile sensations, desiring to have food and drink, desiring to be courageous and strong, desiring to have a noble lineage, desiring to have a son, desiring to have a daughter, desiring to have family members, desiring to have blessings, desiring to accomplish the six pāramitās (perfections: generosity, morality, patience, diligence, meditation, and wisdom), desiring to have skillful speech, desiring to protect all sentient beings, desiring to be freed from all prisons, desiring to break all evil precepts, those with a giving heart wish to establish these, and so it is with wisdom. Desiring to have longevity, desiring to have much wealth and be able to use it, desiring to make the miserly able to practice giving, those who break precepts to uphold them, those who are angry to cultivate patience, those who are lazy to abide in diligence, those with scattered minds to cultivate meditation, those who are foolish to cultivate wisdom, those who are uncertain of their path to be encouraged to study the Śrāvakayāna (the path of the hearers), and those who are attached to self to be taught the Pratyekabuddhayāna (the path of the solitary realizer). If there are sentient beings who are far from great compassion, cherishing only themselves and abandoning all other beings, wishing to be free from this mind, to generate great compassion, not only protecting themselves but also embracing all beings, and generating the mind of Anuttarā-samyak-sambodhi (the unsurpassed perfect enlightenment). Good man, at that time, the Mahāsattva Akasagarbha Bodhisattva, knowing their minds, will manifest skillful means, causing these sentient beings to abandon their former thoughts, to generate great compassion, not only protecting themselves but also not abandoning all beings, generating the Bodhi mind, and abiding in the four Brahmavihāras (immeasurables: loving-kindness, compassion, joy, and equanimity). If there are sentient beings who delight in great compassion, desiring to save all sentient beings, desiring to abide in Anuttarā-samyak-sambodhi, in a secluded place, or in a forest, or in an open space, burning solid black aloeswood and tagara incense, joining their palms respectfully towards the ten directions, prostrating themselves with their five limbs touching the ground, and sincerely taking refuge. The Mahāsattva Akasagarbha Bodhisattva will then speak this dhāraṇī mantra: English version: All diseases will be healed, or some, merely by seeing the manifested form of the Bodhisattva, will have their diseases immediately removed. Such, good man, is the great compassion of the Mahāsattva (great being) Akasagarbha Bodhisattva. If there are sentient beings who are poor and suffering, desiring great wealth, desiring to recite and study much, desiring to delight in much learning, desiring to seek liberation, desiring to be free from desires, desiring to attain meditative concentration, desiring to gain fame, desiring to be the foremost, desiring to be skillful, desiring to be free, desiring to have a handsome appearance, desiring to have a good countenance, desiring to have a wonderful voice, desiring to have a good fragrance, desiring to have the best flavors, desiring to have good tactile sensations, desiring to have food and drink, desiring to be courageous and strong, desiring to have a noble lineage, desiring to have a son, desiring to have a daughter, desiring to have family members, desiring to have blessings, desiring to accomplish the six pāramitās (perfections: generosity, morality, patience, diligence, meditation, and wisdom), desiring to have skillful speech, desiring to protect all sentient beings, desiring to be freed from all prisons, desiring to break all evil precepts, those with a giving heart wish to establish these, and so it is with wisdom. Desiring to have longevity, desiring to have much wealth and be able to use it, desiring to make the miserly able to practice giving, those who break precepts to uphold them, those who are angry to cultivate patience, those who are lazy to abide in diligence, those with scattered minds to cultivate meditation, those who are foolish to cultivate wisdom, those who are uncertain of their path to be encouraged to study the Śrāvakayāna (the path of the hearers), and those who are attached to self to be taught the Pratyekabuddhayāna (the path of the solitary realizer). If there are sentient beings who are far from great compassion, cherishing only themselves and abandoning all other beings, wishing to be free from this mind, to generate great compassion, not only protecting themselves but also embracing all beings, and generating the mind of Anuttarā-samyak-sambodhi (the unsurpassed perfect enlightenment). Good man, at that time, the Mahāsattva Akasagarbha Bodhisattva, knowing their minds, will manifest skillful means, causing these sentient beings to abandon their former thoughts, to generate great compassion, not only protecting themselves but also not abandoning all beings, generating the Bodhi mind, and abiding in the four Brahmavihāras (immeasurables: loving-kindness, compassion, joy, and equanimity). If there are sentient beings who delight in great compassion, desiring to save all sentient beings, desiring to abide in Anuttarā-samyak-sambodhi, in a secluded place, or in a forest, or in an open space, burning solid black aloeswood and tagara incense, joining their palms respectfully towards the ten directions, prostrating themselves with their five limbs touching the ground, and sincerely taking refuge. The Mahāsattva Akasagarbha Bodhisattva will then speak this dhāraṇī mantra:
「『阿蜜栗舍阿蜜栗舍 迦樓尼迦 遮羅遮羅毗(薄履反，下皆同)遮羅珊(素干反)遮羅 迦樓尼迦羅母羅母 母樓(力鬥反，下同)鞞(步倪反，下皆同)迦陀履摩目佉(去佐反)浮樓阇婆(步可反)奈迦樓尼迦真多摩尼富羅耶迦樓尼迦薩埵(都果反，下同)舍迷(莫隸反吳音讀)他跛夜 阿若(而夜反)陀梨踣(怖得反，下同)鈐(巨耽反，下皆同)踣鈐羅底(都履反，下同)毗鞞迦鈐臺(徒履反)栗致毗鞞迦鈐迦樓尼迦否(方久反)梨夜斗磨磨(武佐反)阿奢(始迦反)薩埵跛履 波迦夜阿輸迦(居佐反)伽(巨左反)底 娑婆呵』
「善男子！是虛空藏菩薩摩訶薩，或現天像或示人像、或獐鹿像或為鳥像、或不現形，隨彼所應以諸方便而為說法，化度無量那由他百千眾生，令住聲聞乘、辟支佛乘及住大乘。又于少時建立眾生，住于大乘得阿鞞跋致，乃至令得諸深三昧及陀羅尼滿足十地者。善男子！是虛空藏菩薩摩訶薩具大慈悲，若人思量乃可能知虛空邊際，無能測量虛空藏菩薩摩訶薩智慧方便大慈大悲及三昧力成熟眾生之邊際者。善男子！是虛空藏菩薩摩訶薩，成就如是不可思議功德智慧。善男子！若有眾生心無諂曲亦不幻偽，其心純至順入正流，所見真實，不譏彼闕不自矜高，不卑他人離諸嫉
【現代漢語翻譯】 『阿蜜栗舍阿蜜栗舍（Amrita Amrita，甘露，不死） 迦樓尼迦（Karunika，悲憫者） 遮羅遮羅毗（Chara Chara vi，行動，移動）遮羅珊（Chara san，行動）遮羅 迦樓尼迦羅母羅母（Karunika ramu ramu，悲憫者） 母樓（Muru，頂）鞞（bhi，恐懼）迦陀履摩目佉（Kathari mamukha，堅固的臉）浮樓阇婆（Bhuruja bha，眉毛）奈迦樓尼迦真多摩尼富羅耶（Nai Karunika chintamani puraya，悲憫者如意寶）迦樓尼迦薩埵（Karunika sattva，悲憫的眾生）舍迷（Shame，寂靜）他跛夜（tapa ya，苦行） 阿若（Anya，其他的）陀梨踣（dhari bhuk，持有）鈐（ksham，忍辱）踣鈐羅底（bhuk ksham rati，忍辱的喜悅）毗鞞迦鈐臺（bhi ksham tai，忍辱的恐懼）栗致毗鞞迦鈐（kriti bhi ksham，忍辱的行動）迦樓尼迦否（Karunika phu，悲憫者）梨夜斗磨磨（liya tu mama，給予我）阿奢（asha，希望）薩埵跛履（sattva pari，眾生） 波迦夜阿輸迦（pakaya ashoka，無憂）伽（ga，去）底 娑婆呵（svaha，成就）』 『善男子！這位虛空藏菩薩摩訶薩（Akasagarbha Bodhisattva Mahasattva，虛空藏菩薩，偉大的菩薩），有時顯現天人的形象，有時示現人的形象，有時是獐鹿的形象，有時是鳥的形象，有時不顯現形體，隨著眾生所應接受的教化，以各種方便法門為他們說法，教化度脫無量那由他百千的眾生，使他們安住于聲聞乘、辟支佛乘以及大乘。又在很短的時間內，建立眾生，使他們安住于大乘，得到阿鞞跋致（avaivartika，不退轉），乃至使他們獲得各種甚深的三昧（samadhi，禪定）和陀羅尼（dharani，總持），圓滿十地（bhumi，菩薩的十個修行階段）。善男子！這位虛空藏菩薩摩訶薩具有大慈大悲，如果有人思量，或許能夠知道虛空的邊際，但沒有人能夠測量虛空藏菩薩摩訶薩的智慧、方便、大慈大悲以及三昧之力成熟眾生的邊際。善男子！這位虛空藏菩薩摩訶薩，成就瞭如此不可思議的功德智慧。善男子！如果有眾生內心沒有諂媚虛偽，其心純真誠摯，順應正道，所見真實，不譏諷他人的缺點，不自高自大，不輕視他人，遠離各種嫉妒
【English Translation】 『Amrita Amrita (Amrita, nectar, immortality), Karunika (Karunika, compassionate one), Chara Chara vi (Chara Chara vi, action, movement), Chara san (Chara san, action), Chara Karunika ramu ramu (Karunika ramu ramu, compassionate one), Muru (Muru, top), bhi (bhi, fear), Kathari mamukha (Kathari mamukha, firm face), Bhuruja bha (Bhuruja bha, eyebrows), Nai Karunika chintamani puraya (Nai Karunika chintamani puraya, compassionate one wish-fulfilling jewel), Karunika sattva (Karunika sattva, compassionate beings), Shame (Shame, quiet), tapa ya (tapa ya, asceticism), Anya (Anya, other), dhari bhuk (dhari bhuk, holding), ksham (ksham, forbearance), bhuk ksham rati (bhuk ksham rati, joy of forbearance), bhi ksham tai (bhi ksham tai, fear of forbearance), kriti bhi ksham (kriti bhi ksham, action of forbearance), Karunika phu (Karunika phu, compassionate one), liya tu mama (liya tu mama, give me), asha (asha, hope), sattva pari (sattva pari, beings), pakaya ashoka (pakaya ashoka, without sorrow), ga (ga, go), svaha (svaha, accomplishment).』 『Good man! This Akasagarbha Bodhisattva Mahasattva (Akasagarbha Bodhisattva Mahasattva, Space Treasury Bodhisattva, great Bodhisattva), sometimes manifests as a celestial being, sometimes as a human, sometimes as a deer, sometimes as a bird, and sometimes without a form. According to what beings are ready to receive, he uses various skillful means to teach them the Dharma, converting and liberating countless nayutas of hundreds of thousands of beings, enabling them to abide in the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Mahayana. Moreover, in a short time, he establishes beings, enabling them to abide in the Mahayana, attain avaivartika (avaivartika, non-retrogression), and even enabling them to obtain various profound samadhis (samadhi, meditation) and dharanis (dharani, total retention), fulfilling the ten bhumis (bhumi, ten stages of Bodhisattva practice). Good man! This Akasagarbha Bodhisattva Mahasattva possesses great compassion. If one were to contemplate, one might know the limits of space, but no one can measure the limits of Akasagarbha Bodhisattva Mahasattva』s wisdom, skillful means, great compassion, and the power of samadhi in maturing beings. Good man! This Akasagarbha Bodhisattva Mahasattva has accomplished such inconceivable merits and wisdom. Good man! If there are beings whose hearts are without flattery or deceit, whose hearts are pure and sincere, who follow the right path, whose views are truthful, who do not criticize others』 faults, who are not arrogant, who do not look down on others, and who are free from all jealousy,
妒，不自顯異矯惑眾人，心本具足。善男子！是虛空藏菩薩摩訶薩，憐愍此等諸眾生故，以方便智勇猛精進修善方便，除滅此等諸眾生罪，令發阿耨多羅三藐三菩提心，一切善根皆悉迴向無上菩提，得不退轉、獲大勢力及精進力。為欲滿足六波羅蜜故。常勤修習大慈大悲，乃至究竟得阿耨多羅三藐三菩提。善男子！是虛空藏菩薩摩訶薩，成就如是不可思議功德，勇猛成就一切眾生。」
爾時彌勒菩薩摩訶薩即從座起，頂禮佛足而白佛言：「世尊！虛空藏菩薩摩訶薩，以何因緣，獨其頂上有此殊妙如意寶珠，以無量釋迦毗楞伽寶而為圍繞，光明顯曜蔽于眾色，不與諸餘菩薩摩訶薩等？」
爾時世尊告彌勒菩薩摩訶薩言：「是虛空藏菩薩摩訶薩具大慈悲，能拔眾生危厄險難。若有眾生犯根本罪應墮惡趣，一切善根皆已燒然，虛空藏菩薩摩訶薩，是大無明邪見黑暗清凈朗日；是滅根本罪者之大良師；能拔疑箭，破善法器能令完全。善男子！若有眾生犯波羅夷，斷善根栽趣向地獄，無所歸依智者所棄，悉能濟拔開示真路，能灑眾生臭惡煩惱令離惡趣，是升人天解脫者梯。若有眾生貪愚惑亂能令覺悟，瞋恚害心及以癡暗，謗無因果，放逸不信不畏未來，貪求無厭極懷嫉妒，具十惡業日夜增長。如此眾生，是虛空藏菩
【現代漢語翻譯】 現代漢語譯本：嫉妒，不自我炫耀，不矯飾欺騙眾人，內心本就具足（一切）。善男子！這位虛空藏菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩），憐憫這些眾生，以方便智慧和勇猛精進修習善巧方便，消除這些眾生的罪業，令他們發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），一切善根都回向無上菩提（Anuttara-bodhi，無上覺悟），獲得不退轉的境界，獲得大勢力和精進力。爲了圓滿六波羅蜜（Six Paramitas，六種到達彼岸的方法），常常勤奮修習大慈大悲，乃至最終獲得阿耨多羅三藐三菩提。善男子！這位虛空藏菩薩摩訶薩，成就如此不可思議的功德，勇猛地成就一切眾生。 那時，彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva，未來佛）即從座位起身，頂禮佛足，對佛說：『世尊！虛空藏菩薩摩訶薩，以何因緣，唯獨他的頭頂上有如此殊妙的如意寶珠，被無量釋迦毗楞伽寶（Shakya-Vaidurya，一種寶石）圍繞，光明顯耀，遮蔽其他顏色，不與其他菩薩摩訶薩相同？』 那時，世尊告訴彌勒菩薩摩訶薩說：『這位虛空藏菩薩摩訶薩具大慈悲，能拔除眾生危難險厄。如果有眾生犯下根本罪，應當墮入惡趣，一切善根都已燒燬，虛空藏菩薩摩訶薩，是破除大無明邪見黑暗的清凈朗日；是消滅根本罪的大良師；能拔除疑惑之箭，破除善法之器，使其完全恢復。善男子！如果有眾生犯下波羅夷（Parajika，重罪），斷絕善根，走向地獄，無所歸依，被智者所拋棄，他都能救拔，開示真路，能洗滌眾生臭惡的煩惱，令其脫離惡趣，是上升人天解脫的階梯。如果有眾生貪婪愚癡迷惑混亂，他能令其覺悟；對於瞋恚害心以及癡暗，誹謗無因果，放縱不信不畏未來，貪求無厭，極懷嫉妒，具足十惡業，日夜增長的眾生。這樣的眾生，是虛空藏菩薩所憐憫的對象。』
【English Translation】 English version: Envy, not self-displaying, not falsely deceiving the masses, the mind is inherently complete. Good man! This Akasagarbha Bodhisattva Mahasattva (great Bodhisattva), out of compassion for these sentient beings, uses skillful wisdom and courageous diligence to cultivate skillful means, eliminating the sins of these sentient beings, causing them to generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), all good roots are dedicated to Anuttara-bodhi (supreme enlightenment), attaining the state of non-retrogression, gaining great power and diligent strength. In order to fulfill the Six Paramitas (six perfections), he constantly diligently cultivates great loving-kindness and great compassion, until ultimately attaining Anuttara-samyak-sambodhi. Good man! This Akasagarbha Bodhisattva Mahasattva, accomplishes such inconceivable merits, courageously accomplishes all sentient beings. At that time, Maitreya Bodhisattva Mahasattva (the future Buddha) immediately rose from his seat, bowed at the Buddha's feet, and said to the Buddha: 'World Honored One! For what reason does Akasagarbha Bodhisattva Mahasattva alone have such a wonderful wish-fulfilling jewel on his head, surrounded by countless Shakya-Vaidurya jewels (a type of gemstone), its light shining brightly, obscuring other colors, and not being the same as other Bodhisattva Mahasattvas?' At that time, the World Honored One told Maitreya Bodhisattva Mahasattva: 'This Akasagarbha Bodhisattva Mahasattva possesses great compassion, and can rescue sentient beings from danger and peril. If there are sentient beings who commit fundamental sins and should fall into evil realms, all their good roots already burned, Akasagarbha Bodhisattva Mahasattva is the clear and bright sun that dispels the darkness of great ignorance and wrong views; he is the great teacher who eliminates fundamental sins; he can pull out the arrow of doubt, break the vessel of good dharma, and restore it completely. Good man! If there are sentient beings who commit Parajika (grave offenses), sever their good roots, and head towards hell, having no refuge, and being abandoned by the wise, he can rescue them all, reveal the true path, wash away the foul and evil afflictions of sentient beings, causing them to leave the evil realms, he is the ladder for ascending to the heavens and attaining liberation. If there are sentient beings who are greedy, foolish, confused, and chaotic, he can awaken them; for those with anger, harmful intentions, and ignorance, who slander cause and effect, are unrestrained, do not believe, do not fear the future, are insatiably greedy, extremely envious, and possess the ten evil karmas, which grow day and night. Such sentient beings are the objects of Akasagarbha Bodhisattva's compassion.'
薩摩訶薩，能除如上諸重罪業，安處人天解脫之處猶如大車。善男子！是虛空藏菩薩摩訶薩，是諸天世人所應尊重奉迎供養。」
爾時彌勒菩薩摩訶薩白佛言：「世尊！云何名為犯根本罪波羅夷耶？若有眾生犯斯罪者，善根燒然墮于惡趣離安隱處，永失一切天人之樂。是虛空藏菩薩摩訶薩，能令此等諸惡眾生。還得具足人天福樂。」
爾時世尊告彌勒菩薩摩訶薩：「善男子！若灌頂剎利王有自在力，犯五根本罪，先所修習皆悉燒然，失安隱處，遠人天樂墮于惡趣。何等名為五根本罪？善男子！所謂灌頂剎利王領國土有自在力，取兜婆物及四方僧物，或教人取，是則名犯初根本罪。複次善男子！灌頂剎利王領國土有自在力，譭謗正法，舍聲聞乘、辟支佛乘、舍無上乘，又制他人不令修學，是名第二犯根本罪。複次善男子！灌頂剎利王領國土有自在力，若復有人以如來故，剃除鬚髮身被法服，持戒毀戒有戒無戒，脫其袈裟逼令還俗，或加杖捶或復繫縛，或截手足乃至斷命，自作使他造如此惡，是名第三犯根本罪。複次善男子！灌頂剎利王領國土有自在力，作五逆罪。何等為五？一者殺母；二者害父；三者殺阿羅漢；四者破和合僧；五者出佛身血。如是五無間罪若犯一者，是則名為犯根本罪，是名第四犯根本罪
【現代漢語翻譯】 現代漢語譯本：這位大菩薩（摩訶薩）能夠消除如上所說的各種嚴重罪業，使眾生安穩地處於人天解脫的境界，如同乘坐大車一般。善男子！這位虛空藏菩薩摩訶薩，是所有天界和人間的人們都應當尊重、迎接和供養的。
那時，彌勒菩薩摩訶薩對佛說：『世尊！什麼叫做犯根本罪（波羅夷）呢？如果眾生犯了這種罪，他們所修的善根就會被燒燬，墮入惡道，遠離安穩之處，永遠失去一切天人和樂。這位虛空藏菩薩摩訶薩，能夠使這些作惡的眾生，重新獲得人天的福樂。』
那時，世尊告訴彌勒菩薩摩訶薩：『善男子！如果受過灌頂的剎利王（擁有統治權力的國王）犯了五種根本罪，他先前所修習的善業都會被燒燬，失去安穩之處，遠離人天之樂，墮入惡道。哪五種是根本罪呢？善男子！所謂受過灌頂的剎利王，擁有統治權力的國王，如果他拿取佛塔（兜婆）的財物以及四方僧眾的財物，或者教唆他人拿取，這就叫做犯了第一根本罪。其次，善男子！受過灌頂的剎利王，擁有統治權力的國王，如果他誹謗正法，捨棄聲聞乘、辟支佛乘、捨棄無上乘（佛乘），並且阻止他人修學，這就叫做犯了第二根本罪。其次，善男子！受過灌頂的剎利王，擁有統治權力的國王，如果有人因為信仰如來而剃除鬚髮，身穿法服，不論持戒或毀戒，有戒或無戒，他剝奪其袈裟，強迫其還俗，或者加以杖打、捆綁，甚至截斷手足乃至殺害，自己做或指使他人做這樣的惡行，這就叫做犯了第三根本罪。其次，善男子！受過灌頂的剎利王，擁有統治權力的國王，如果他犯了五逆罪。哪五種呢？第一是殺母；第二是害父；第三是殺阿羅漢（已證悟的聖者）；第四是破壞僧團的和合；第五是使佛身出血。如果犯了這五種無間罪中的任何一種，就叫做犯了根本罪，這是第四種根本罪。
【English Translation】 English version: This great Bodhisattva (Mahasattva) is able to eliminate the aforementioned grave sins, placing beings securely in the realm of human and heavenly liberation, like riding in a great chariot. Good man! This Akasagarbha Bodhisattva Mahasattva is one whom all beings in the heavens and the human world should respect, welcome, and make offerings to.
At that time, Maitreya Bodhisattva Mahasattva said to the Buddha: 'World Honored One! What is called committing a fundamental offense (Parajika)? If beings commit this offense, the roots of goodness they have cultivated will be burned away, they will fall into evil realms, be far from secure places, and forever lose all the joys of humans and gods. This Akasagarbha Bodhisattva Mahasattva is able to enable these evil beings to regain the blessings and joys of humans and gods.'
At that time, the World Honored One told Maitreya Bodhisattva Mahasattva: 'Good man! If a Kshatriya king who has received the consecration (Abhisheka) and possesses sovereign power commits the five fundamental offenses, all the good deeds he has previously cultivated will be burned away, he will lose his secure place, be far from the joys of humans and gods, and fall into evil realms. What are the five fundamental offenses? Good man! A Kshatriya king who has received the consecration and possesses sovereign power, if he takes the property of stupas (Dupa) and the property of the Sangha from all directions, or instructs others to take it, this is called committing the first fundamental offense. Furthermore, good man! A Kshatriya king who has received the consecration and possesses sovereign power, if he slanders the true Dharma, abandons the Sravaka Vehicle, the Pratyekabuddha Vehicle, and abandons the Supreme Vehicle (Buddha Vehicle), and also prevents others from studying them, this is called committing the second fundamental offense. Furthermore, good man! A Kshatriya king who has received the consecration and possesses sovereign power, if someone, because of faith in the Tathagata, shaves their head and beard, wears the Dharma robes, whether they uphold the precepts or break them, whether they have precepts or not, he deprives them of their kasaya (monk's robe), forces them to return to lay life, or beats them with sticks, binds them, or even cuts off their hands and feet, or even kills them, doing it himself or instructing others to do such evil, this is called committing the third fundamental offense. Furthermore, good man! A Kshatriya king who has received the consecration and possesses sovereign power, if he commits the five heinous crimes. What are the five? First is killing one's mother; second is harming one's father; third is killing an Arhat (an enlightened saint); fourth is disrupting the harmony of the Sangha; fifth is causing the Buddha's body to bleed. If one commits any of these five unpardonable crimes, it is called committing a fundamental offense, this is the fourth fundamental offense.'
。複次善男子！灌頂剎利王領國土有自在力，謗無因果不畏未來，造十惡業道，亦教他人令行十惡，是名第五犯根本罪。善男子！是名灌頂剎利五根本罪。若犯一者，此則名為犯波羅夷，先所修習一切善根皆悉燒然，離安隱處失人天樂墮于惡趣。善男子！是虛空藏菩薩摩訶薩，為此人故起大慈悲現生邊地，隨所應見現種種形，或沙門像、婆羅門像、剎利長者居士等像，而為其說一切種智甚深大乘未曾有法諸陀羅尼及忍辱地，以如是等種種妙法而引導之。灌頂剎利既聞法已，心生慚愧極懷怖懼，向說法者發露懺悔，先所犯罪誓不更作，安住佈施、持戒、忍辱、精進、禪定、智慧，勤修慈悲，生人天樂般涅槃樂。
「複次善男子！大臣亦有五根本罪犯波羅夷。若有犯者，先所修習一切善根皆悉燒然，墮于惡趣離安隱處，永失一切天人之樂。何等為五？謂彼大臣統理國土，依倚王力取兜婆物及四方僧物，或教人取，是則名犯初根本罪。複次善男子！若彼大臣統理國土依倚王力，破壞村邑城郭國土，或教人破，是名第二犯根本罪。複次善男子！若彼大臣統理國土依倚王力，譭謗正法，舍聲聞乘、辟支佛乘、舍無上乘，亦制他人不令修學，是名第三犯根本罪。複次善男子！若彼大臣統理國土依倚王力，若見有人以如來故，
【現代漢語翻譯】 現代漢語譯本： 「再者，善男子！受過灌頂的剎帝利王（Kshatriya，古印度四大種姓之一，指武士、統治者）統治國土，擁有自在的權力，卻誹謗沒有因果報應，不畏懼未來，造作十種惡業，也教唆他人去行十惡，這被稱為第五種犯根本罪。善男子！這被稱為灌頂剎帝利的五種根本罪。如果犯了其中任何一種，這就叫做犯了波羅夷（Parajika，佛教戒律中的極重罪），先前所修習的一切善根都會被燒燬，離開安穩之處，失去人天之樂，墮入惡趣。善男子！這位虛空藏菩薩摩訶薩（Akasagarbha Bodhisattva Mahasattva，佛教八大菩薩之一，象徵智慧和慈悲），爲了這個人，生起大慈悲心，示現出生在邊地，隨著他所應見到的，示現種種形象，或者沙門（Shramana，佛教出家修行者）的形象、婆羅門（Brahmana，古印度四大種姓之一，指祭司）的形象、剎帝利長者、居士等形象，而為他說一切種智（Sarvajnata，佛陀的智慧）甚深的大乘（Mahayana，佛教宗派之一）未曾有之法，諸陀羅尼（Dharani，總持，能持一切善法，遮一切惡法的咒語）以及忍辱地（Ksanti-bhumi，菩薩修行忍辱的境界），用像這樣的種種妙法來引導他。灌頂剎帝利聽聞佛法后，心中生起慚愧，極其恐懼，向說法者發露懺悔，發誓不再犯先前所犯的罪，安住于佈施（Dana，佛教六度之一，指慷慨施捨）、持戒（Sila，佛教戒律）、忍辱（Ksanti，佛教六度之一，指忍受侮辱和痛苦）、精進（Virya，佛教六度之一，指努力修行）、禪定（Dhyana，佛教六度之一，指冥想）、智慧（Prajna，佛教六度之一，指洞察真理的能力），勤修慈悲，獲得人天之樂和涅槃之樂（Nirvana，佛教的最高境界，指解脫）。 「再者，善男子！大臣也有五種犯波羅夷的根本罪。如果犯了其中任何一種，先前所修習的一切善根都會被燒燬，墮入惡趣，離開安穩之處，永遠失去一切天人之樂。哪五種呢？就是說，那位大臣統治國土，依仗國王的權力，拿取兜婆（Stupa，佛塔）的物品以及四方僧眾的物品，或者教唆他人拿取，這就叫做犯了第一種根本罪。再者，善男子！如果那位大臣統治國土，依仗國王的權力，破壞村莊、城郭、國土，或者教唆他人破壞，這叫做犯了第二種根本罪。再者，善男子！如果那位大臣統治國土，依仗國王的權力，誹謗正法，捨棄聲聞乘（Sravakayana，佛教宗派之一，指小乘佛教）、辟支佛乘（Pratyekabuddhayana，佛教宗派之一，指緣覺乘）、捨棄無上乘（Anuttarayana，指大乘佛教），也阻止他人不讓他們修學，這叫做犯了第三種根本罪。再者，善男子！如果那位大臣統治國土，依仗國王的權力，如果看到有人爲了如來（Tathagata，佛陀的稱號）的緣故，
【English Translation】 English version: Furthermore, good man! A Kshatriya king (Kshatriya, one of the four major castes in ancient India, referring to warriors and rulers) who has received the consecration, ruling the country with sovereign power, slanders the law of cause and effect, has no fear of the future, commits the ten evil deeds, and also instructs others to commit the ten evils. This is called the fifth fundamental offense. Good man! These are called the five fundamental offenses of a consecrated Kshatriya. If one commits any of these, it is called committing a Parajika (Parajika, a very serious offense in Buddhist precepts), and all the good roots previously cultivated will be burned away, one will leave the place of peace, lose the joy of humans and gods, and fall into evil realms. Good man! This Bodhisattva Mahasattva Akasagarbha (Akasagarbha Bodhisattva Mahasattva, one of the eight great Bodhisattvas in Buddhism, symbolizing wisdom and compassion), for the sake of this person, generates great compassion, manifests in a borderland, and according to what should be seen, manifests various forms, such as the form of a Shramana (Shramana, a Buddhist monastic practitioner), a Brahmana (Brahmana, one of the four major castes in ancient India, referring to priests), a Kshatriya elder, a householder, etc., and speaks to them about the profound and unprecedented Dharma of the All-Knowing Wisdom (Sarvajnata, the wisdom of the Buddha) of the Great Vehicle (Mahayana, one of the Buddhist schools), the various Dharanis (Dharani, a mantra that can hold all good dharmas and block all evil dharmas) and the stage of patience (Ksanti-bhumi, the state of Bodhisattva's practice of patience), using such wonderful methods to guide them. After hearing the Dharma, the consecrated Kshatriya feels ashamed and extremely fearful, confesses to the one who preached the Dharma, vows not to repeat the previous offenses, and dwells in giving (Dana, one of the six perfections in Buddhism, referring to generosity), morality (Sila, Buddhist precepts), patience (Ksanti, one of the six perfections in Buddhism, referring to enduring insults and suffering), diligence (Virya, one of the six perfections in Buddhism, referring to diligent practice), meditation (Dhyana, one of the six perfections in Buddhism, referring to meditation), and wisdom (Prajna, one of the six perfections in Buddhism, referring to the ability to see the truth), diligently cultivating compassion, and attaining the joy of humans and gods and the joy of Nirvana (Nirvana, the highest state in Buddhism, referring to liberation). Furthermore, good man! A minister also has five fundamental offenses that constitute a Parajika. If one commits any of these, all the good roots previously cultivated will be burned away, one will fall into evil realms, leave the place of peace, and forever lose all the joys of humans and gods. What are the five? That is, the minister who governs the country, relying on the power of the king, takes the property of stupas (Stupa, Buddhist pagodas) and the property of the Sangha (Sangha, the Buddhist monastic community) from all directions, or instructs others to take them. This is called committing the first fundamental offense. Furthermore, good man! If that minister, governing the country, relying on the power of the king, destroys villages, cities, and the country, or instructs others to destroy them, this is called committing the second fundamental offense. Furthermore, good man! If that minister, governing the country, relying on the power of the king, slanders the true Dharma, abandons the Sravakayana (Sravakayana, one of the Buddhist schools, referring to Hinayana Buddhism), the Pratyekabuddhayana (Pratyekabuddhayana, one of the Buddhist schools, referring to the self-enlightened vehicle), and abandons the Anuttarayana (Anuttarayana, referring to Mahayana Buddhism), and also prevents others from studying, this is called committing the third fundamental offense. Furthermore, good man! If that minister, governing the country, relying on the power of the king, sees someone, for the sake of the Tathagata (Tathagata, an epithet of the Buddha),
剃除鬚髮身被法服，持戒毀戒有戒無戒，脫其袈裟逼令還俗，或加杖捶或復繫縛，或截手足乃至斷命，自作使他造如此惡，是名第四犯根本罪。複次善男子！若彼大臣統理國土依倚王力，作五逆罪。何等為五？一者殺母；二者害父；三者殺阿羅漢；四者破和合僧；五者出佛身血。如是五無間罪若犯一者，是則名為犯根本罪，是名第五犯根本罪。善男子！是名大臣五根本罪。若犯一者，此則名為犯波羅夷，先所修習一切善根皆悉燒然，離安隱處失人天樂墮于惡趣。善男子！是虛空藏菩薩摩訶薩，為此人故起大慈悲現生邊地，隨所應見現種種形，或沙門像、婆羅門像、剎利長者居士等像，而為其說一切種智甚深大乘未曾有法諸陀羅尼及忍辱地，以如是等種種妙法而引導之。彼時大臣既聞法已，心生慚愧極懷怖懼，向說法者發露懺悔，先所犯罪誓不更作，安住佈施、持戒、忍辱、精進、禪定、智慧，勤修慈悲，生人天樂般涅槃樂。
「複次善男子！聲聞亦有五根本罪犯波羅夷。若有犯者，先所修習一切善根皆悉燒然，墮于惡趣離安隱處失人天樂。何等為五？謂殺生、偷盜、淫泆、妄語、出佛身血。善男子！是名聲聞五根本罪。若犯一者，此則名為犯波羅夷，先所修習一切善根皆悉燒然，離安隱處失人天樂墮于惡趣。善
【現代漢語翻譯】 現代漢語譯本：剃除鬚髮，身穿法衣，無論持戒還是毀戒，有戒還是無戒，脫下他們的袈裟，強迫他們還俗，或者用棍棒捶打，或者捆綁，或者砍斷手腳，乃至奪取性命，自己做或者指使他人做這種惡行，這被稱為第四種犯根本罪。再者，善男子！如果那些大臣統治國家，依仗王權，犯下五逆罪。哪五種呢？第一是殺害母親；第二是殺害父親；第三是殺害阿羅漢（已證悟的聖者）；第四是破壞僧團的和合；第五是使佛陀流血。如果犯了這五種無間罪中的任何一種，就稱為犯了根本罪，這是第五種犯根本罪。善男子！這被稱為大臣的五種根本罪。如果犯了其中一種，就稱為犯了波羅夷（斷頭罪），先前所修習的一切善根都會被燒燬，離開安穩之處，失去人天之樂，墮入惡道。善男子！這位虛空藏菩薩摩訶薩（菩薩中的大菩薩），爲了這些人，生起大慈悲心，示現在邊地，隨著他們所應見到的，示現各種形象，或者沙門（出家修行者）的形象，或者婆羅門（祭司）的形象，或者剎帝利（貴族）的形象，或者長者（富人）的形象，或者居士（在家修行者）的形象，而為他們宣說一切種智（佛陀的智慧）、甚深的大乘（佛教的最高教義）、未曾有法（前所未有的教法）、各種陀羅尼（咒語）以及忍辱地（修習忍辱的境界），用這些種種微妙的佛法來引導他們。那時，大臣們聽聞佛法后，心中生起慚愧，極其恐懼，向說法者發露懺悔，發誓不再犯以前的罪過，安住于佈施、持戒、忍辱、精進、禪定、智慧，勤修慈悲，獲得人天之樂和涅槃之樂。 再者，善男子！聲聞（佛陀的弟子）也有五種根本罪，犯了波羅夷。如果有人犯了，先前所修習的一切善根都會被燒燬，墮入惡道，離開安穩之處，失去人天之樂。哪五種呢？就是殺生、偷盜、淫慾、妄語、使佛陀流血。善男子！這被稱為聲聞的五種根本罪。如果犯了其中一種，就稱為犯了波羅夷，先前所修習的一切善根都會被燒燬，離開安穩之處，失去人天之樂，墮入惡道。
【English Translation】 English version: Shaving off their hair and beard, wearing the Dharma robes, whether they observe the precepts or break them, whether they have precepts or not, stripping them of their kasaya robes, forcing them to return to lay life, or beating them with sticks, or binding them, or cutting off their hands and feet, even taking their lives, doing it themselves or causing others to do such evil, this is called the fourth fundamental offense. Furthermore, good man! If those ministers who govern the country, relying on the power of the king, commit the five rebellious acts. What are the five? First is killing their mother; second is killing their father; third is killing an Arhat (an enlightened saint); fourth is disrupting the harmony of the Sangha (the monastic community); fifth is causing the Buddha to bleed. If one commits any of these five heinous offenses, it is called committing a fundamental offense, this is the fifth fundamental offense. Good man! These are called the five fundamental offenses of a minister. If one commits any of them, it is called committing a Parajika (a defeat), all the good roots previously cultivated will be burned away, they will leave the place of peace, lose the joy of humans and gods, and fall into evil realms. Good man! This Bodhisattva Mahasattva (a great Bodhisattva), the Akasagarbha, for the sake of these people, arises with great compassion, manifests in borderlands, and according to what they should see, manifests various forms, either the form of a Shramana (a renunciate), or the form of a Brahmin (a priest), or the form of a Kshatriya (a noble), or the form of an elder (a wealthy person), or the form of a householder (a lay practitioner), and for them expounds the all-knowing wisdom (the wisdom of the Buddha), the profound Mahayana (the highest teachings of Buddhism), the unprecedented Dharma (teachings never before heard), various Dharanis (mantras), and the Patience Ground (the state of practicing patience), using these various wonderful Dharmas to guide them. At that time, the ministers, having heard the Dharma, will feel ashamed and extremely fearful, confessing their wrongdoings to the one who expounded the Dharma, vowing not to commit the previous offenses again, abiding in generosity, observing precepts, patience, diligence, meditation, and wisdom, diligently cultivating loving-kindness and compassion, and attaining the joy of humans and gods and the joy of Nirvana. Furthermore, good man! The Sravakas (disciples of the Buddha) also have five fundamental offenses, committing a Parajika. If someone commits them, all the good roots previously cultivated will be burned away, they will fall into evil realms, leave the place of peace, and lose the joy of humans and gods. What are the five? They are killing, stealing, sexual misconduct, lying, and causing the Buddha to bleed. Good man! These are called the five fundamental offenses of the Sravakas. If one commits any of them, it is called committing a Parajika, all the good roots previously cultivated will be burned away, they will leave the place of peace, lose the joy of humans and gods, and fall into evil realms.
男子！是虛空藏菩薩摩訶薩，為此人故起大慈悲現生邊地，隨所應見現種種形，或沙門像、婆羅門像、剎利長者居士等像，而為其說一切種智甚深大乘未曾有法諸陀羅尼及忍辱地，以如是等種種妙法而引導之。時彼聲聞既聞法已，心生慚愧極懷恐怖，向說法者發露懺悔，先所犯罪誓不更作，安住佈施、持戒、忍辱、精進、禪定、智慧，勤修慈悲，生人天樂般涅槃樂。
「複次善男子！初發心菩薩趣向大乘，有八根本罪犯波羅夷，先所修習一切善根皆悉燒然，墮于惡趣離安隱處失人天樂，亦失大乘境界之樂，久在生死離善知識。何等為八？謂彼菩薩宿業因緣生五濁世，有餘善根近善知識，歸趣甚深大乘之法，發無上心智慧微淺。是初發心菩薩，又從他聞甚深空法讀誦受持，復于少智愚癡人前讀誦解說，餘人聞已驚疑怖畏，于阿耨多羅三藐三菩提心生退沒樂聲聞乘，是名初發心菩薩犯于第一根本重罪，先所修習一切善根皆悉燒然，墮于惡趣離安隱處，失人天樂及以大乘境界之樂，壞菩提心。是故菩薩，宜應先知眾生善根及了彼心，隨其所堪次第說法，如入大海漸漸至深。善男子！是虛空藏菩薩摩訶薩，隨其所應以種種形現生其土而為說法，令生慚愧，于所犯罪發露懺悔，不墮惡趣增進善根，長養阿耨多羅三藐三菩提
【現代漢語翻譯】 現代漢語譯本： 善男子！是虛空藏菩薩摩訶薩（虛空藏菩薩，代表智慧和慈悲的菩薩），爲了這個人，發起大慈悲心，示現在邊地（偏遠地區），隨著他所應見到的，示現種種形象，或者沙門（出家修行者）的形象、婆羅門（古印度祭司）的形象、剎利（古印度武士）的形象、長者（有德望的年長者）的形象、居士（在家修行者）的形象等等，而為他們宣說一切種智（佛陀的智慧）甚深的大乘（佛教的最高教義）未曾有法（前所未有的教法），諸陀羅尼（總持一切法門的咒語）以及忍辱地（修習忍辱的境界），用這些種種微妙的佛法來引導他們。當時，那些聲聞（小乘佛教的修行者）聽聞佛法后，心中生起慚愧，極其恐懼，向說法者發露懺悔，發誓不再犯以前的罪過，安住于佈施、持戒、忍辱、精進、禪定、智慧，勤修慈悲，獲得人天之樂和涅槃之樂。 「複次，善男子！初發心菩薩（剛開始發菩提心的菩薩）趣向大乘，有八種根本罪犯波羅夷（佛教中最嚴重的罪），先前所修習的一切善根都會被燒燬，墮入惡趣（地獄、餓鬼、畜生），離開安穩之處，失去人天之樂，也失去大乘境界的快樂，長久在生死輪迴中，遠離善知識。哪八種呢？就是那些菩薩因為宿世的業力因緣，出生在五濁惡世（充滿痛苦和煩惱的世界），雖然還有一些善根，能夠接近善知識，歸向甚深的大乘佛法，發了無上菩提心，但是智慧卻很淺薄。這些初發心的菩薩，又從他人那裡聽聞了甚深的空性之法，讀誦受持，卻在一些少智愚癡的人面前讀誦解說，其他人聽了之後，感到驚疑和恐懼，對於阿耨多羅三藐三菩提（無上正等正覺，佛的智慧）的心生起退轉，反而樂於聲聞乘（小乘佛教），這就是初發心菩薩犯下的第一條根本重罪，先前所修習的一切善根都會被燒燬，墮入惡趣，離開安穩之處，失去人天之樂以及大乘境界的快樂，破壞了菩提心。所以菩薩，應該先了解眾生的善根，以及他們的心，隨著他們所能承受的程度，次第說法，就像進入大海一樣，逐漸深入。善男子！是虛空藏菩薩摩訶薩，隨著他們所應接受的，以種種形象示現在他們的國土，為他們說法，讓他們生起慚愧，對於所犯的罪過發露懺悔，不墮入惡趣，增進善根，增長阿耨多羅三藐三菩提。
【English Translation】 English version: Good man! It is the Bodhisattva Mahasattva Akasagarbha (Akasagarbha Bodhisattva, a Bodhisattva representing wisdom and compassion), who, for the sake of this person, arises with great compassion and manifests in borderlands, appearing in various forms as they should be seen, such as the form of a Shramana (a renunciate practitioner), a Brahmin (an ancient Indian priest), a Kshatriya (an ancient Indian warrior), an elder, or a householder, and for them, expounds the unsurpassed Dharma of the profound Mahayana (the highest teachings of Buddhism), the wisdom of all-knowing (Buddha's wisdom), the Dharanis (mantras that hold all teachings), and the stage of patience, guiding them with these various wonderful teachings. At that time, those Shravakas (practitioners of Hinayana Buddhism) who have heard the Dharma, feel ashamed and extremely fearful, confessing their wrongdoings to the Dharma speaker, vowing not to repeat their past offenses, abiding in generosity, morality, patience, diligence, meditation, and wisdom, diligently cultivating loving-kindness and compassion, and attaining the bliss of humans and gods, as well as the bliss of Nirvana. Furthermore, good man! A Bodhisattva who has just generated the aspiration for enlightenment (a Bodhisattva who has just begun to aspire to Bodhi) and is heading towards the Mahayana, has eight fundamental offenses that constitute Parajika (the most serious offenses in Buddhism), which will burn away all the good roots they have previously cultivated, causing them to fall into evil realms (hell, hungry ghosts, animals), depart from peaceful places, lose the bliss of humans and gods, and also lose the bliss of the Mahayana realm, remaining in the cycle of birth and death for a long time, far from good teachers. What are these eight? It is that these Bodhisattvas, due to the karmic causes of their past lives, are born in the five turbid ages (a world full of suffering and afflictions), and although they still have some good roots, they are able to approach good teachers, turn towards the profound Mahayana Dharma, and generate the unsurpassed Bodhi mind, but their wisdom is shallow. These Bodhisattvas who have just generated the aspiration for enlightenment, having heard the profound teachings of emptiness from others, recite and uphold them, but then recite and explain them in front of those with little wisdom and foolishness. When others hear this, they become surprised, doubtful, and fearful, and their minds retreat from Anuttara-samyak-sambodhi (unexcelled perfect enlightenment, the wisdom of the Buddha), and they become fond of the Shravaka vehicle (Hinayana Buddhism). This is the first fundamental offense committed by a Bodhisattva who has just generated the aspiration for enlightenment, which will burn away all the good roots they have previously cultivated, causing them to fall into evil realms, depart from peaceful places, lose the bliss of humans and gods, as well as the bliss of the Mahayana realm, and destroy the Bodhi mind. Therefore, Bodhisattvas should first understand the good roots of sentient beings and their minds, and teach the Dharma in a gradual manner according to their capacity, just like entering the ocean, gradually going deeper. Good man! It is the Bodhisattva Mahasattva Akasagarbha, who, according to what they should receive, manifests in various forms in their lands, teaching them the Dharma, causing them to feel ashamed, confess their offenses, not fall into evil realms, increase their good roots, and grow towards Anuttara-samyak-sambodhi.
心。善男子！又有初發心菩薩犯根本罪，畏墮惡趣，聞虛空藏菩薩摩訶薩名，至心願見，欲發露懺悔所犯罪故，于初夜後分燒堅黑沉水及多伽羅香，至心合掌稱虛空藏菩薩摩訶薩名。善男子！時虛空藏菩薩摩訶薩，隨其所應現種種形，或現自身、或聲聞身、或剎利身婆羅門身，乃至童男童女等身，在彼犯罪初發心菩薩前，教令發露懺悔除罪。以善巧方便，開示甚深無上正真大乘之行三昧總持忍辱之地，舍諸惡趣，得不退轉阿耨多羅三藐三菩提心，精勤修行六波羅蜜，得力堅固猶如金剛，乃至自得阿耨多羅三藐三菩提。又善男子！虛空藏菩薩摩訶薩，若不現身在其人前教發露者，是初發心菩薩應於後夜合掌至心而向東方，燒堅黑沉水及多伽羅香，請明星言：『明星明星成大慈悲，汝今初出照閻浮提，大悲護我，可為我白虛空藏菩薩摩訶薩，愿于夢中示我方便，發露懺悔犯根本罪，令得大乘方便智眼。』善男子！彼初發心菩薩即于夢中明相出時，虛空藏菩薩摩訶薩隨其所應而為現身，以諸方便令彼初發心菩薩發露懺悔先所犯罪，示方便智令彼菩薩深懷驚怖，于阿耨多羅三藐三菩提心得不忘三昧堅住大乘，疾得滿足六波羅蜜，不久成就一切種智。
「複次善男子！初發心菩薩語餘人言：『汝今不能樂於大乘，亦不能行
【現代漢語翻譯】 現代漢語譯本： 『心』。善男子！又有一些初發菩提心的菩薩，犯了根本重罪，畏懼墮入惡道，聽聞虛空藏菩薩摩訶薩（Mahāsattva，大菩薩）的名號，至誠懇切地希望見到他，想要發露懺悔所犯的罪過。於是在初夜過後，焚燒堅黑沉水香和多伽羅香，至心合掌稱念虛空藏菩薩摩訶薩的名號。善男子！這時，虛空藏菩薩摩訶薩會根據情況顯現各種不同的形象，或者顯現自身，或者顯現聲聞（Śrāvaka，佛陀的弟子）身，或者剎帝利（Kṣatriya，古印度武士階層）身，婆羅門（Brāhmaṇa，古印度祭司階層）身，乃至童男童女等身，出現在那位犯了罪的初發心菩薩面前，教導他發露懺悔，消除罪業。以善巧方便，開示甚深無上的正真大乘修行之道，三昧（Samādhi，禪定）總持（Dhāraṇī，總攝憶持）和忍辱（Kṣānti，忍耐）的境界，使他脫離惡道，獲得不退轉的阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi，無上正等正覺），精勤修行六波羅蜜（Pāramitā，到達彼岸的方法），獲得如金剛般堅固的力量，乃至最終自己證得阿耨多羅三藐三菩提。還有，善男子！如果虛空藏菩薩摩訶薩沒有親自現身教導他發露懺悔，那麼這位初發心的菩薩應該在後半夜合掌至誠地面向東方，焚燒堅黑沉水香和多伽羅香，祈請明星說：『明星啊明星，成就大慈悲，你現在初升照耀閻浮提（Jambudvīpa，我們所居住的世界），以大悲心護佑我，請為我稟告虛空藏菩薩摩訶薩，愿他在夢中指示我方便之法，讓我發露懺悔所犯的根本重罪，使我獲得大乘的方便智慧之眼。』善男子！那位初發心的菩薩在夢中，當光明出現時，虛空藏菩薩摩訶薩會根據情況顯現身形，用各種方便之法，讓那位初發心的菩薩發露懺悔先前所犯的罪過，指示他方便智慧，使那位菩薩深感驚恐，對於阿耨多羅三藐三菩提之心永不忘失，在三昧中堅定地安住于大乘，迅速圓滿六波羅蜜，不久就能成就一切種智（Sarvajñāna，佛陀的智慧）。 『複次，善男子！』初發心菩薩對其他人說：『你現在不能樂於大乘，也不能修行』
【English Translation】 English version: 'Mind.' Good man! Furthermore, there are newly aspiring Bodhisattvas who, having committed fundamental offenses, fear falling into evil realms. Upon hearing the name of the Bodhisattva Mahāsattva (Great Being) Akasagarbha, they sincerely wish to see him, desiring to confess and repent for their offenses. Therefore, in the latter part of the first watch of the night, they burn solid black aloeswood and tagara incense, and with sincere palms joined, they invoke the name of the Bodhisattva Mahāsattva Akasagarbha. Good man! At that time, the Bodhisattva Mahāsattva Akasagarbha, according to what is appropriate, manifests in various forms, either his own form, or the form of a Śrāvaka (Disciple of the Buddha), or the form of a Kṣatriya (Warrior caste), or the form of a Brāhmaṇa (Priest caste), or even the form of a young boy or girl. He appears before that newly aspiring Bodhisattva who has committed offenses, teaching them to confess and repent to eliminate their offenses. Through skillful means, he reveals the profound and unsurpassed true path of the Mahāyāna (Great Vehicle), the states of Samādhi (meditative absorption), Dhāraṇī (retention), and Kṣānti (patience), enabling them to escape evil realms, attain the irreversible mind of Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), diligently practice the six Pāramitās (Perfections), gain strength as firm as a diamond, and ultimately attain Anuttarā-samyak-saṃbodhi themselves. Furthermore, good man! If the Bodhisattva Mahāsattva Akasagarbha does not personally appear before that person to teach them to confess, then that newly aspiring Bodhisattva should, in the latter part of the night, with palms joined and sincere heart, face the east, burn solid black aloeswood and tagara incense, and beseech the morning star, saying: 'Morning star, morning star, you who embody great compassion, you now first rise and illuminate Jambudvīpa (the world we live in), with great compassion protect me. Please report to the Bodhisattva Mahāsattva Akasagarbha, may he show me the expedient means in a dream, so that I may confess and repent for the fundamental offenses I have committed, and gain the eye of expedient wisdom of the Mahāyāna.' Good man! That newly aspiring Bodhisattva, in a dream, when the light appears, the Bodhisattva Mahāsattva Akasagarbha will manifest in a form according to what is appropriate, using various expedient means to enable that newly aspiring Bodhisattva to confess and repent for the offenses they have previously committed, showing them expedient wisdom, causing that Bodhisattva to feel deep fear, never forgetting the mind of Anuttarā-samyak-saṃbodhi, firmly abiding in the Mahāyāna in Samādhi, quickly fulfilling the six Pāramitās, and soon achieving Sarvajñāna (Buddha's omniscience). 'Furthermore, good man!' A newly aspiring Bodhisattva says to others: 'You are now unable to delight in the Mahāyāna, nor are you able to practice.'
六波羅蜜，終不能得阿耨多羅三藐三菩提。不如早發聲聞辟支佛心，速盡生死入般涅槃。』余如上說。是名初發心菩薩犯于第二根本重罪。
「複次善男子！初發心菩薩語餘人言：『汝今何用受學波羅提木叉律儀？當速發阿耨多羅三藐三菩提心，受持讀誦大乘經典，先所造作身口意業諸不善行當得清凈，不受未來諸惡果報。』余如上說。是名初發心菩薩犯于第三根本重罪。
「複次善男子！初發心菩薩語餘人言：『汝今不應聽受讀誦聲聞經典，汝當覆蔽聲聞經典，聲聞法中無大果報，不能斷除結使煩惱。汝當聽受讀誦清凈大乘甚深經典，又能消除諸不善業，疾得阿耨多羅三藐三菩提。』作此說已有信受者，二人俱名犯根本罪。余如上說。是名初發心菩薩犯于第四根本重罪。
「複次善男子！初發心菩薩欺妄兩舌，希求名稱利養恭敬，贊大乘經為他解說，而語人言：『我是善解摩訶衍者。』為貪利故，見他解說大乘經典得供養者，憎毀輕疾而自貢高，虛誑妄語得過人法。作此行者離安隱處犯波羅夷，于大乘中為犯最重根本罪也。善男子！譬如有人慾趣寶洲乘船入海，而於中路自壞其船，沒溺而死不自濟命，豈能得寶？如初發心菩薩亦復如是，乘正信船入于大乘深廣法海，始得入海自壞信船失智慧命。
【現代漢語翻譯】 現代漢語譯本 『如果有人說，通過修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），最終也無法獲得阿耨多羅三藐三菩提（無上正等正覺），不如早點發起聲聞（聽聞佛法而修行）或辟支佛（獨自覺悟）的心，迅速了結生死，進入般涅槃（寂滅）。』其餘的如同上面所說。這被稱為初發菩薩心的人犯了第二條根本重罪。 『再者，善男子！初發菩薩心的人對其他人說：『你現在何必受持學習波羅提木叉（戒律）？應當迅速發起阿耨多羅三藐三菩提心，受持讀誦大乘經典，先前所造的身口意的不善行為，都將得到清凈，不會承受未來各種惡果報。』其餘的如同上面所說。這被稱為初發菩薩心的人犯了第三條根本重罪。 『再者，善男子！初發菩薩心的人對其他人說：『你現在不應該聽受讀誦聲聞經典，你應該遮蔽聲聞經典，聲聞法中沒有大的果報，不能斷除結使（煩惱的根本）煩惱。你應該聽受讀誦清凈的大乘甚深經典，又能消除各種不善業，迅速獲得阿耨多羅三藐三菩提。』說了這些話后，如果有信受的人，這兩個人都犯了根本罪。其餘的如同上面所說。這被稱為初發菩薩心的人犯了第四條根本重罪。 『再者，善男子！初發菩薩心的人欺騙妄語，兩舌，希望得到名聲、利益和恭敬，讚歎大乘經典為他人解說，卻對人說：『我是善於理解摩訶衍（大乘）的人。』爲了貪圖利益，看到別人解說大乘經典得到供養，就憎恨、輕視、嫉妒，並且自高自大，虛假妄語，說自己得到了超越常人的法。做出這種行為的人，就離開了安穩之處，犯了波羅夷（斷頭罪），在大乘中是犯了最重的根本罪。善男子！譬如有人想要前往寶洲，乘船入海，卻在半路自己毀壞了船，沉沒溺死，不能自救性命，又怎麼能得到寶藏呢？初發菩薩心的人也是這樣，乘坐正信的船進入大乘深廣的法海，剛進入大海就自己毀壞了信心的船，失去了智慧的生命。
【English Translation】 English version 'If someone says that by practicing the Six Paramitas (generosity, morality, patience, diligence, concentration, and wisdom), one ultimately cannot attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), it is better to quickly arouse the mind of a Sravaka (one who hears the teachings) or Pratyekabuddha (one who attains enlightenment on their own), swiftly end birth and death, and enter Parinirvana (complete cessation).』 The rest is as described above. This is called a Bodhisattva who has just aroused the aspiration for enlightenment committing the second fundamental grave offense. 'Furthermore, good man! A Bodhisattva who has just aroused the aspiration for enlightenment says to others: 『Why do you now need to receive and study the Pratimoksha (precepts)? You should quickly arouse the mind of Anuttara-samyak-sambodhi, receive, uphold, and recite the Mahayana sutras. The unwholesome actions of body, speech, and mind that you have previously committed will be purified, and you will not suffer future evil consequences.』 The rest is as described above. This is called a Bodhisattva who has just aroused the aspiration for enlightenment committing the third fundamental grave offense. 'Furthermore, good man! A Bodhisattva who has just aroused the aspiration for enlightenment says to others: 『You should not listen to, receive, or recite the Sravaka sutras. You should conceal the Sravaka sutras. There are no great rewards in the Sravaka Dharma, and it cannot cut off the fetters of afflictions. You should listen to, receive, and recite the pure, profound Mahayana sutras, which can also eliminate all unwholesome actions and quickly attain Anuttara-samyak-sambodhi.』 After saying these words, if there are those who believe and accept them, both of them are said to have committed a fundamental offense. The rest is as described above. This is called a Bodhisattva who has just aroused the aspiration for enlightenment committing the fourth fundamental grave offense. 'Furthermore, good man! A Bodhisattva who has just aroused the aspiration for enlightenment deceives with false speech, engages in divisive speech, hoping to gain fame, profit, and respect. They praise the Mahayana sutras while explaining them to others, but say to people: 『I am one who understands the Mahayana well.』 Because of greed for profit, when they see others explaining the Mahayana sutras and receiving offerings, they hate, despise, and are jealous, and they become arrogant, falsely claiming to have attained superior Dharma. One who acts in this way has left the place of safety and committed a Parajika (defeat), which is the most serious fundamental offense in the Mahayana. Good man! It is like a person who wants to go to a treasure island, boards a ship to enter the sea, but destroys their own ship halfway, sinks and drowns, and cannot save their own life. How can they obtain treasure? A Bodhisattva who has just aroused the aspiration for enlightenment is also like this. They board the ship of right faith to enter the deep and vast ocean of the Mahayana Dharma, but as soon as they enter the sea, they destroy their own ship of faith and lose their life of wisdom.'
如是愚癡初發心菩薩，以嫉妒故虛誑妄語得過人法，而犯大乘重根本罪。余如上說。是名初發心菩薩犯于第五根本重罪。
「複次善男子！未來世中初發心菩薩語在家出家初發心菩薩言：『修多羅中甚深空義，及以三昧諸陀羅尼忍辱之地種種莊嚴，是大明智諸菩薩等所可觀行，受持讀誦大乘經典，又能為他分別演說。我自解了以慈悲故為汝等說，汝等亦當隨所說行，于深妙法而得知見。』彼初發心菩薩不作是言我讀誦思惟從他聞解，而言自得，皆是貪求利養因緣而自炫賣，違負三世諸佛菩薩及眾賢聖，犯于大乘最深重罪，失人天路。尚不能得聲聞辟支佛乘，何由漸進到于大乘？善男子！譬如有人將導眾人遊行曠野，經過叢林極大飢渴。見彼林中有諸美果而棄捨之，取于毒果食已命終。善男子！彼人猶尚不能自濟，況復兼能度于餘人？彼初發心菩薩亦復如是，人身難得今已得之，遇善知識發大乘心，而貪利養輕自炫賣，犯重根本罪，違負三世諸佛菩薩，為諸賢聖之所棄捨，墮于惡趣。是故婆羅門、剎利、毗舍、首陀羅，不應親近此惡菩薩，若親近者亦皆得罪。余如上說。是名初發心菩薩犯于第六根本重罪。
「複次善男子！未來惡世初發心菩薩造作諸雜旃陀羅行，謂剎利旃陀羅、婆羅門旃陀羅、大臣旃陀羅
【現代漢語翻譯】 現代漢語譯本：像這樣愚癡的初發心菩薩，因為嫉妒的緣故，用虛假的妄語來獲取超過常人的名利，就犯了大乘的根本重罪。其餘的罪過如上面所說。這叫做初發心菩薩犯了第五條根本重罪。 現代漢語譯本：『再者，善男子！在未來的世代中，初發心的菩薩對在家或出家的初發心菩薩說：』修多羅（佛經）中甚深的空性義理，以及三昧（禪定）、陀羅尼（總持）、忍辱的境界和種種莊嚴，是那些具有大智慧的菩薩們才能觀察修行的。他們受持讀誦大乘經典，又能為他人分別演說。我因為自己理解了這些道理，出於慈悲心才為你們解說，你們也應當按照我所說的去修行，從而對深奧微妙的佛法有所瞭解和認識。』那些初發心的菩薩卻不說自己是通過讀誦、思考或者從他人那裡聽聞而理解的，反而說是自己領悟的，這都是因為貪求名利而自我炫耀，違背了三世諸佛菩薩以及眾賢聖的教誨，犯了大乘最深重的罪過，失去了人天善道。他們甚至不能證得聲聞乘和辟支佛乘的果位，又怎麼能逐漸進步到大乘的境界呢？善男子！譬如有人帶領眾人在曠野中行走，經過叢林時感到非常飢渴。他看到林中有許多美味的果子卻捨棄不吃，反而去吃有毒的果子，結果喪失了性命。善男子！這個人尚且不能自救，又怎麼能去度化他人呢？那些初發心的菩薩也是這樣，人身難得而今已得到，遇到了善知識併發起了大乘之心，卻因為貪圖名利而輕率地自我炫耀，犯了根本重罪，違背了三世諸佛菩薩的教誨，被諸位賢聖所拋棄，墮入惡道。因此，婆羅門（祭司）、剎利（武士）、毗舍（商人）、首陀羅（奴隸）都不應該親近這些惡菩薩，如果親近他們也會因此獲罪。其餘的罪過如上面所說。這叫做初發心菩薩犯了第六條根本重罪。 現代漢語譯本：『再者，善男子！在未來的惡世中，初發心的菩薩會做出各種雜亂的旃陀羅（賤民）行為，比如剎利旃陀羅（武士賤民）、婆羅門旃陀羅（祭司賤民）、大臣旃陀羅（大臣賤民）』
【English Translation】 English version: Such a foolish Bodhisattva who has just begun to develop the aspiration for enlightenment, due to jealousy, uses false and deceptive words to obtain advantages over others, and thus commits a grave fundamental offense of the Mahayana. The remaining offenses are as described above. This is called a Bodhisattva who has just begun to develop the aspiration for enlightenment committing the fifth fundamental grave offense. English version: 'Furthermore, good man! In the future world, a Bodhisattva who has just begun to develop the aspiration for enlightenment will say to other Bodhisattvas, whether they are lay or ordained, who have just begun to develop the aspiration for enlightenment: 『The profound meaning of emptiness in the Sutras (Buddhist scriptures), as well as the states of Samadhi (meditative absorption), Dharani (mantras), the realm of patience, and various adornments, are what those Bodhisattvas with great wisdom can observe and practice. They uphold, recite, and read the Mahayana scriptures, and can also explain them to others. I have understood these principles myself, and out of compassion, I am explaining them to you. You should also practice according to what I have said, so that you may gain understanding and insight into the profound and subtle Dharma.』 Those Bodhisattvas who have just begun to develop the aspiration for enlightenment do not say that they understood through reading, contemplation, or hearing from others, but instead claim to have attained it themselves. This is all due to greed for gain and self-promotion, which goes against the teachings of the Buddhas and Bodhisattvas of the three times, as well as all the sages. They commit the most profound and grave offense of the Mahayana, and lose the path to human and heavenly realms. They cannot even attain the vehicle of Sravakas (hearers) or Pratyekabuddhas (solitary realizers), so how can they gradually progress to the Mahayana? Good man! It is like a person leading a group of people through a wilderness, who become extremely hungry and thirsty after passing through a forest. They see many delicious fruits in the forest but abandon them, instead eating poisonous fruits and dying. Good man! That person cannot even save himself, so how can he save others? Those Bodhisattvas who have just begun to develop the aspiration for enlightenment are also like this. It is difficult to obtain a human body, and now they have obtained it. They have met a good teacher and developed the aspiration for the Mahayana, but due to greed for gain, they carelessly promote themselves, commit a fundamental grave offense, go against the teachings of the Buddhas and Bodhisattvas of the three times, and are abandoned by all the sages, falling into evil realms. Therefore, Brahmins (priests), Kshatriyas (warriors), Vaishyas (merchants), and Shudras (laborers) should not associate with these evil Bodhisattvas. If they do, they will also incur offenses. The remaining offenses are as described above. This is called a Bodhisattva who has just begun to develop the aspiration for enlightenment committing the sixth fundamental grave offense.' English version: 'Furthermore, good man! In the evil world of the future, Bodhisattvas who have just begun to develop the aspiration for enlightenment will engage in various mixed Chandala (outcaste) behaviors, such as Kshatriya Chandalas (warrior outcasts), Brahmin Chandalas (priest outcasts), and Minister Chandalas (minister outcasts).'
、大將軍旃陀羅、毗舍旃陀羅、首陀羅旃陀羅。何等名為旃陀羅義？彼謂造作諸噁心業。此惡比丘自言智慧、自恃財寶行於佈施、放逸憍慢、瞋嫌憎嫉余善比丘共相鬥諍。恃王臣力、取善比丘物以奉大臣、大臣得已傳以上王；佛法僧物亦復如是。善男子！王與大臣及惡比丘犯根本罪。余如上說。是名初發心菩薩犯于第七根本重罪。
「複次善男子！未來惡世初發心菩薩造作諸雜旃陀羅行，謂剎利旃陀羅、婆羅門旃陀羅、大臣旃陀羅、大將軍旃陀羅、毗舍旃陀羅、首陀羅旃陀羅。此惡比丘恃怙國王及大臣力，自言智慧，自恃財寶行於佈施，輕戲毀辱諸善比丘斗諍惱亂，法說非法、非法說法，舍正經律顛倒義論，斷學般若離慈悲心，不信如來所說經典巧方便戒、違法立制，令諸清凈善行比丘廢于坐禪讀誦經典，無苦惱者生其苦惱，有苦惱者復令增長。恒懷噁心壞善威儀，行住坐臥無復時節毀禁破戒，實非沙門自言沙門，實非梵行自稱梵行，不解經典為他解說，邀致四眾供養恭敬。善男子！王與大臣及惡比丘犯根本罪。余如上說。是名初發心菩薩犯于第八根本重罪。
「善男子！彼善比丘坐禪、誦經，皆是佛法出要正因，是上福田，又是忍辱三昧法器，能說妙法成就眾生，破無明黑暗開世間眼，濟拔眾生煩惱業
【現代漢語翻譯】 現代漢語譯本：『大將軍旃陀羅（Candalas，意為賤民）、毗舍旃陀羅（Vaisya Candalas，意為吠舍賤民）、首陀羅旃陀羅（Sudra Candalas，意為首陀羅賤民）。何謂旃陀羅的含義？他們是指那些造作各種惡劣心業的人。這些惡比丘自詡有智慧，仗恃自己的財富進行佈施，放縱驕慢，憎恨嫉妒其他善良的比丘，互相爭鬥。他們依仗國王和大臣的勢力，拿走善良比丘的財物來奉承大臣，大臣得到后又轉獻給國王；對於佛法僧的財物也是如此。善男子！國王、大臣和惡比丘都犯了根本罪。其餘的罪過如前所述。這被稱為初發心菩薩所犯的第七根本重罪。』 『再者，善男子！未來惡世的初發心菩薩會造作各種雜染的旃陀羅行為，即剎利旃陀羅（Ksatriya Candalas，意為剎帝利賤民）、婆羅門旃陀羅（Brahmana Candalas，意為婆羅門賤民）、大臣旃陀羅、大將軍旃陀羅、毗舍旃陀羅、首陀羅旃陀羅。這些惡比丘依仗國王和大臣的勢力，自稱有智慧，仗恃自己的財富進行佈施，輕視戲弄和侮辱其他善良的比丘，與他們爭鬥擾亂，把正法說成非法，把非法說成正法，捨棄正確的經律，顛倒義理，斷絕學習般若的途徑，遠離慈悲心，不相信如來所說的經典和方便戒律，違反戒律而另立制度，使那些清凈修行的善良比丘放棄坐禪和誦經，使沒有苦惱的人產生苦惱，使有苦惱的人更加增長苦惱。他們常常懷著噁心，破壞良好的威儀，行住坐臥都沒有節制，毀壞戒律，實際上不是沙門卻自稱沙門，實際上不是梵行卻自稱梵行，不理解經典卻為他人解說，以此來博取四眾的供養和恭敬。善男子！國王、大臣和惡比丘都犯了根本罪。其餘的罪過如前所述。這被稱為初發心菩薩所犯的第八根本重罪。』 『善男子！那些善良的比丘坐禪和誦經，都是佛法中最重要的正因，是無上的福田，也是忍辱三昧的法器，能夠宣說微妙的佛法來成就眾生，破除無明的黑暗，開啟世間的智慧之眼，救拔眾生的煩惱和業障。』
【English Translation】 English version: 'The great general Candalas (meaning outcastes), Vaisya Candalas (meaning merchant outcastes), and Sudra Candalas (meaning laborer outcastes). What is the meaning of Candalas? They refer to those who create various evil mental actions. These evil monks claim to have wisdom, rely on their wealth to give alms, indulge in arrogance and pride, hate and envy other virtuous monks, and fight among themselves. They rely on the power of the king and ministers, taking the property of virtuous monks to flatter the ministers, who then present it to the king; the same is done with the property of the Buddha, Dharma, and Sangha. Good man! The king, ministers, and evil monks commit fundamental offenses. The remaining offenses are as previously described. This is called the seventh fundamental grave offense committed by a Bodhisattva who has just begun to develop the aspiration for enlightenment.' 'Furthermore, good man! In the evil future age, Bodhisattvas who have just begun to develop the aspiration for enlightenment will engage in various mixed Candala practices, namely Ksatriya Candalas (meaning warrior outcastes), Brahmana Candalas (meaning Brahmin outcastes), minister Candalas, great general Candalas, Vaisya Candalas, and Sudra Candalas. These evil monks rely on the power of the king and ministers, claim to have wisdom, rely on their wealth to give alms, belittle, ridicule, and insult other virtuous monks, fight and disturb them, say that the Dharma is not Dharma, and that what is not Dharma is Dharma, abandon the correct sutras and precepts, distort the meaning of the teachings, cut off the path of learning Prajna, abandon the heart of compassion, do not believe in the sutras and expedient precepts spoken by the Tathagata, violate the precepts and establish new rules, causing virtuous monks who practice pure conduct to abandon meditation and reciting sutras, causing those who have no suffering to suffer, and causing those who suffer to suffer even more. They constantly harbor evil intentions, destroy good conduct, have no restraint in their walking, standing, sitting, and lying down, violate the precepts, are not actually Sramanas but call themselves Sramanas, are not actually practicing Brahmacharya but call themselves practicing Brahmacharya, do not understand the sutras but explain them to others, thereby seeking offerings and respect from the four assemblies. Good man! The king, ministers, and evil monks commit fundamental offenses. The remaining offenses are as previously described. This is called the eighth fundamental grave offense committed by a Bodhisattva who has just begun to develop the aspiration for enlightenment.' 'Good man! Those virtuous monks who meditate and recite sutras are all the most important causes of the Dharma, the supreme field of merit, and the vessel of patience and Samadhi, capable of expounding the wonderful Dharma to accomplish sentient beings, breaking the darkness of ignorance, opening the eyes of wisdom in the world, and rescuing sentient beings from afflictions and karmic obstacles.'
惡。若彼惱亂，故犯重罪。是善男子犯八根本重罪者，未能深入于佛正法，以功德智慧極微少故。善男子！是初發心菩薩犯此八根本重罪已，先所修習一切善根皆悉燒然，犯波羅夷離安隱處，失人天樂及以大乘境界之樂，壞菩提心墮于惡趣，輪迴生死離善知識。善男子！是虛空藏菩薩摩訶薩，現種種形示生其土，或現剎利形、或現婆羅門形、或現聲聞形、或現辟支佛形，乃至童男童女等形，在彼犯罪初發心菩薩前而為說法，令生慚愧極大驚怖，又教發露懺悔除罪。以善巧便開示甚深無上正真大乘之行三昧總持忍辱之地，舍諸惡趣，得不退轉阿耨多羅三藐三菩提心，精進修行六波羅蜜，得力堅固猶如金剛，乃至疾得無上菩提。又善男子！虛空藏菩薩摩訶薩，若不現身在其人前教發露者，是初發心菩薩應於後夜合掌至心而向東方，燒堅黑沉水及多伽羅香，請明星言：『明星明星成大慈悲。汝今初出照閻浮提，大悲護我，可為我白虛空藏菩薩摩訶薩，愿于夢中示我方便，發露懺悔犯根本罪，令得大乘方便智眼。』善男子！彼初發心菩薩即于夢中明相出時，虛空藏菩薩摩訶薩隨其所應而為現身，以諸方便令彼初發心菩薩于所犯罪深懷驚怖，示方便智令彼菩薩發露懺悔，于阿耨多羅三藐三菩提心得不忘三昧堅住大乘，疾得滿足六
【現代漢語翻譯】 現代漢語譯本 惡。如果他們惱亂他人，就犯下重罪。這些善男子犯下八種根本重罪，是因為他們未能深入佛陀的正法，功德和智慧極其微少。善男子！這些初發心的菩薩犯下這八種根本重罪后，先前所修習的一切善根都會被燒燬，犯下波羅夷（Parajika，意為斷頭罪，佛教戒律中最重的罪）而離開安穩之處，失去人天之樂以及大乘境界的快樂，破壞菩提心而墮入惡趣，在生死輪迴中遠離善知識。善男子！虛空藏菩薩摩訶薩（Akasagarbha Bodhisattva Mahasattva，意為虛空藏菩薩，大乘佛教菩薩之一）會示現種種形象降生到那個地方，有時示現剎利（Kshatriya，意為古印度四大種姓之一的武士階層）的形象，有時示現婆羅門（Brahmana，意為古印度四大種姓之一的祭司階層）的形象，有時示現聲聞（Sravaka，意為聽聞佛陀教誨而修行的人）的形象，有時示現辟支佛（Pratyekabuddha，意為獨自覺悟的修行者）的形象，乃至示現童男童女等形象，在那些犯下罪行的初發心菩薩面前說法，使他們生起慚愧和極大的驚恐，又教導他們發露懺悔以消除罪業。通過善巧方便，開示甚深無上的正真大乘之行，三昧（Samadhi，意為禪定）總持（Dharani，意為總攝憶持）忍辱（Ksanti，意為忍耐）之地，使他們舍離各種惡趣，獲得不退轉的阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，意為無上正等正覺之心），精進修行六波羅蜜（Paramita，意為到達彼岸的修行方法），獲得如金剛般堅固的力量，乃至迅速獲得無上菩提。又善男子！虛空藏菩薩摩訶薩，如果不在那些人面前現身教導他們發露懺悔，那麼這些初發心的菩薩應該在後半夜合掌至誠地面向東方，焚燒堅黑沉水香和多伽羅香，祈請明星說：『明星啊，明星啊，成就大慈悲。你現在初升照耀閻浮提（Jambudvipa，意為我們所居住的世界），以大悲心護佑我，請為我稟告虛空藏菩薩摩訶薩，愿在夢中向我示現方便之法，讓我發露懺悔所犯的根本罪，使我獲得大乘的方便智慧之眼。』善男子！那些初發心的菩薩在夢中，當光明出現時，虛空藏菩薩摩訶薩會根據他們的情況而現身，用各種方便使那些初發心的菩薩對所犯的罪行深感驚恐，示現方便智慧，使他們發露懺悔，在阿耨多羅三藐三菩提心中獲得不忘三昧，堅定地安住于大乘，迅速圓滿六波羅蜜。
【English Translation】 English version Evil. If they disturb others, they commit a grave offense. These good men commit the eight fundamental grave offenses because they have failed to deeply enter the Buddha's true Dharma, and their merits and wisdom are extremely meager. Good men! After these Bodhisattvas who have just begun their practice commit these eight fundamental grave offenses, all the good roots they had previously cultivated will be burned away. They commit Parajika (a defeat, the most serious offense in Buddhist monastic rules) and leave the place of peace and security, losing the joys of humans and gods, as well as the joy of the Mahayana realm. They destroy their Bodhi mind and fall into evil realms, wandering in the cycle of birth and death, far from good teachers. Good men! The Bodhisattva Mahasattva Akasagarbha (the Bodhisattva of the Treasury of Space) manifests in various forms to be born in that land. Sometimes he manifests as a Kshatriya (warrior caste), sometimes as a Brahmana (priest caste), sometimes as a Sravaka (a disciple who hears the teachings), sometimes as a Pratyekabuddha (a solitary enlightened one), and even as young boys and girls. He appears before those newly initiated Bodhisattvas who have committed offenses and teaches them the Dharma, causing them to feel shame and great fear. He also teaches them to confess and repent to eliminate their offenses. Through skillful means, he reveals the profound and unsurpassed true Mahayana practice, the grounds of Samadhi (meditative absorption), Dharani (retention), and Ksanti (patience), enabling them to abandon all evil realms, attain the irreversible Anuttara-samyak-sambodhi-citta (the mind of unsurpassed perfect enlightenment), diligently practice the six Paramitas (perfections), and gain strength as firm as diamond, until they quickly attain unsurpassed Bodhi. Furthermore, good men! If the Bodhisattva Mahasattva Akasagarbha does not appear before them to teach them to confess, then these newly initiated Bodhisattvas should, in the latter part of the night, join their palms together and sincerely face the east, burn black agarwood and Tagara incense, and pray to the morning star, saying: 'Morning star, morning star, accomplish great compassion. You now first rise and illuminate Jambudvipa (the world we live in), protect me with great compassion, and please report to the Bodhisattva Mahasattva Akasagarbha. May he show me the expedient means in my dream, so that I may confess and repent for the fundamental offenses I have committed, and gain the eye of expedient wisdom of the Mahayana.' Good men! When the light appears in the dreams of those newly initiated Bodhisattvas, the Bodhisattva Mahasattva Akasagarbha will manifest according to their needs, using various expedient means to make those newly initiated Bodhisattvas deeply fear the offenses they have committed, reveal expedient wisdom, and cause them to confess and repent. In the Anuttara-samyak-sambodhi-citta, they will attain the unforgetting Samadhi, firmly abide in the Mahayana, and quickly fulfill the six Paramitas.
波羅蜜，不久成就一切種智。善男子！彼虛空藏菩薩摩訶薩勇猛饒益一切眾生故，其頂上得有如此如意寶珠，復以無量百千釋迦毗楞伽寶而為圍繞，不與一切諸菩薩等。善男子！是虛空藏菩薩摩訶薩，成就如斯不可思議方便智慧。複次善男子！若有眾生聞虛空藏菩薩摩訶薩名，或造形像、或設供養，是人現世無諸災患，水不能漂、火不能燒、刀不能傷、毒不能中，人及非人無能為害，亦無囹圄盜賊怨家諸惡疾病飢渴之苦，隨壽長短必無夭橫。臨命終時，眼不見色、耳不聞聲、鼻不聞香、舌不知味、身不覺觸、手足諸根不能為用，唯余微識及身溫暖。時虛空藏菩薩摩訶薩，隨彼眾生所事之神而現其身，或轉輪聖王身、或提頭賴吒身、或毗沙門身、或毗樓勒迦身、或毗樓博叉身、或余天身，或龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等身，在其人前而說偈言：
「『四聖諦義， 智者應觀， 若解了者， 能離生死。』
「善男子！時彼眾生於命臨終，既見其昔所事之神，又聞為說如此要偈，既終之後不墮惡趣，因斯力故速免生死。又善男子！若有眾生心樂佛法，虛空藏菩薩摩訶薩于其臨終而現佛形，為說偈言：
「『佛智真實， 度生死海， 速求佛智， 得盡諸苦
【現代漢語翻譯】 現代漢語譯本： 波羅蜜（到達彼岸的智慧），不久就能成就一切種智（佛陀的智慧）。善男子！這位虛空藏菩薩摩訶薩（菩薩中的大菩薩），因為勇猛地利益一切眾生，所以他的頭頂上才會有這樣如意寶珠，並且被無量百千釋迦毗楞伽寶（一種珍貴的寶石）圍繞，這和其他菩薩都不一樣。善男子！這位虛空藏菩薩摩訶薩，成就瞭如此不可思議的方便智慧。再者，善男子！如果有眾生聽到虛空藏菩薩摩訶薩的名字，或者塑造他的形象、或者供養他，這個人現世就不會有各種災禍，水不能淹沒他，火不能燒傷他，刀不能傷害他，毒不能侵害他，人和非人（指鬼神等）都不能加害他，也不會有牢獄之災、盜賊之禍、怨家之苦，以及各種疾病和飢渴的痛苦，無論壽命長短，都不會有意外的死亡。臨命終時，眼睛看不見顏色，耳朵聽不見聲音，鼻子聞不到氣味，舌頭嘗不出味道，身體感覺不到觸覺，手腳等各種器官都不能使用，只剩下微弱的意識和身體的溫暖。這時，虛空藏菩薩摩訶薩會根據那個眾生所信仰的神而顯現相應的身形，或者是轉輪聖王（擁有統治世界的理想君主）的身形，或者是提頭賴吒（東方持國天王）的身形，或者是毗沙門（北方多聞天王）的身形，或者是毗樓勒迦（南方增長天王）的身形，或者是毗樓博叉（西方廣目天王）的身形，或者是其他天神的身形，或者是龍、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的鬼神）、迦樓羅（一種金翅鳥神）、緊那羅（天上的歌神）、摩睺羅伽（一種大蟒神）、人或非人等身形，出現在那個人面前，並說偈語： 『四聖諦（佛教的基本教義）的意義，智者應當觀察，如果理解了，就能脫離生死。』 善男子！這時，那個眾生在臨終時，既看到了他過去所信仰的神，又聽到了為他說這樣的重要偈語，死後就不會墮入惡道，因為這個力量，很快就能脫離生死。還有，善男子！如果有眾生喜歡佛法，虛空藏菩薩摩訶薩會在他臨終時顯現佛陀的身形，為他說偈語： 『佛陀的智慧是真實的，能度過生死苦海，要快速尋求佛陀的智慧，才能徹底消除各種痛苦。』
【English Translation】 English version: The Paramita (perfection of wisdom), will soon achieve all-knowing wisdom (Buddha's wisdom). Good man! This Bodhisattva Mahasattva (great Bodhisattva) Akasagarbha, because of his courageous benefit to all sentient beings, has such a wish-fulfilling jewel on his head, and is surrounded by countless hundreds of thousands of Shakya-Vaidurya jewels (a precious gem), which is not the case with all other Bodhisattvas. Good man! This Bodhisattva Mahasattva Akasagarbha has achieved such inconceivable expedient wisdom. Furthermore, good man! If there are sentient beings who hear the name of Bodhisattva Mahasattva Akasagarbha, or make his image, or make offerings to him, this person will have no disasters in this life, water cannot drown him, fire cannot burn him, knives cannot harm him, poison cannot affect him, neither humans nor non-humans (referring to ghosts and gods) can harm him, and there will be no suffering from prison, thieves, enemies, various diseases, or hunger and thirst. Regardless of the length of life, there will be no accidental death. When approaching the end of life, the eyes cannot see colors, the ears cannot hear sounds, the nose cannot smell odors, the tongue cannot taste flavors, the body cannot feel touch, and the hands and feet and other organs cannot function, leaving only a faint consciousness and the warmth of the body. At this time, Bodhisattva Mahasattva Akasagarbha will appear in a form corresponding to the deity that the sentient being believes in, either as the form of a Chakravartin King (an ideal monarch who rules the world), or the form of Dhritarashtra (Eastern Guardian King), or the form of Vaishravana (Northern Guardian King), or the form of Virudhaka (Southern Guardian King), or the form of Virupaksha (Western Guardian King), or the form of other deities, or the form of dragons, yakshas (a type of ghost), gandharvas (heavenly musicians), asuras (a type of warlike ghost), garudas (a type of golden-winged bird god), kinnaras (heavenly singers), mahoragas (a type of great serpent god), humans or non-humans, appearing in front of that person and reciting a verse: 'The meaning of the Four Noble Truths (basic Buddhist teachings), the wise should contemplate, if understood, one can be liberated from birth and death.' Good man! At this time, when that sentient being is approaching the end of life, having seen the deity he used to believe in, and having heard such an important verse spoken for him, he will not fall into evil realms after death, and because of this power, he will quickly be liberated from birth and death. Furthermore, good man! If there are sentient beings who are fond of the Buddha's teachings, Bodhisattva Mahasattva Akasagarbha will appear in the form of the Buddha at the time of their death, and recite a verse for them: 'The Buddha's wisdom is real, it can cross the sea of birth and death, quickly seek the Buddha's wisdom, to completely eliminate all suffering.'
。』
「善男子！時彼眾生得見佛身，又聞此偈，至心觀察，歡喜踴躍不能自勝，命終之後得生凈國，永不更在五濁世界，常獲親近彼佛如來，又聞妙法，不久當得阿耨多羅三藐三菩提。善男子！是虛空藏菩薩摩訶薩，隨彼眾生臨終之時，應聞妙法及應見僧亦皆普示。善男子！是虛空藏菩薩摩訶薩，成就如此不可思議方便智慧。
「複次善男子！種種眾生欲得三昧自在之力，應於後夜凈自洗浴著新潔衣，燒堅黑沉水及多伽羅香，於一切眾生起慈悲心，向于東方至心合掌，稱虛空藏菩薩名，而作是言：『憶持大智虛空藏得大慈悲，唯愿施我不忘三昧。』即便說此陀羅尼言：
「『毆(於後反)漏母漏諾踦(去支反)博叉(楚垢反)底(都履反，下皆同)隸(吳音讀之，下同)娑勿陀邏婆(步可反)䫂(都可反)隸奈夜奈夜』
「『摩訶迦樓尼迦 阿㝹(奴后反)播閻(市鹽反)婆(薄賀反，下閻婆皆同)悉寐(莫履反，下皆同)栗底 西伽(巨左反)羅閻婆悉寐栗底跋(薄葛反)阇邏阇婆悉寐栗底盧舍悉寐栗底 阿婆(步可反)遮奈悉寐栗底 浮侈(邪賀反)俱致悉寐栗底 娑婆呵』
「善男子！是虛空藏菩薩摩訶薩，即令彼人得於三昧自在之力。
「複次善男子！若有眾生樂欲
【現代漢語翻譯】 「善男子！那時，那些眾生得見佛身，又聽聞這偈頌，至誠觀察，歡喜踴躍，不能自已。他們命終之後，得以往生清凈佛國，永遠不再處於五濁惡世，常能親近那佛如來，又聽聞微妙佛法，不久就能證得阿耨多羅三藐三菩提（無上正等正覺）。善男子！這位虛空藏菩薩摩訶薩（菩薩中的大菩薩），會隨著那些眾生臨終之時，讓他們聽到微妙佛法，也讓他們見到僧眾，都普遍地示現給他們。善男子！這位虛空藏菩薩摩訶薩，成就瞭如此不可思議的方便智慧。 「再者，善男子！各種眾生如果想要獲得三昧（禪定）自在之力，應當在後半夜，自己凈身沐浴，穿上乾淨的新衣，焚燒堅黑沉水香和多伽羅香，對一切眾生生起慈悲之心，面向東方，至誠合掌，稱念虛空藏菩薩的名號，並這樣說：『憶持大智慧的虛空藏菩薩，您擁有大慈悲，唯愿您賜予我不忘三昧。』然後就說這個陀羅尼（總持）咒語： 『毆(於後反)漏母漏諾踦(去支反)博叉(楚垢反)底(都履反，下皆同)隸(吳音讀之，下同)娑勿陀邏婆(步可反)䫂(都可反)隸奈夜奈夜』 『摩訶迦樓尼迦（大悲者） 阿㝹(奴后反)播閻(市鹽反)婆(薄賀反，下閻婆皆同)悉寐(莫履反，下皆同)栗底 西伽(巨左反)羅閻婆悉寐栗底跋(薄葛反)阇邏阇婆悉寐栗底盧舍悉寐栗底 阿婆(步可反)遮奈悉寐栗底 浮侈(邪賀反)俱致悉寐栗底 娑婆呵』 「善男子！這位虛空藏菩薩摩訶薩，就會使那個人獲得三昧自在之力。 「再者，善男子！如果有眾生喜歡
【English Translation】 「Good man! At that time, those beings, upon seeing the Buddha's body and hearing this verse, would observe with utmost sincerity, filled with joy and excitement beyond measure. After their lives end, they would be reborn in a pure Buddha-land, never again to dwell in the five turbid worlds. They would constantly be in the presence of that Tathagata Buddha, hear the wondrous Dharma, and soon attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Good man! This Bodhisattva Mahasattva (great Bodhisattva), Akasagarbha, would, as those beings approach their death, cause them to hear the wondrous Dharma and see the Sangha, universally revealing these to them. Good man! This Bodhisattva Mahasattva, Akasagarbha, has accomplished such inconceivable expedient wisdom. 「Furthermore, good man! If various beings desire to obtain the power of Samadhi (meditative absorption) at will, they should, in the latter part of the night, purify themselves by bathing, put on clean new clothes, burn solid black aloeswood and Tagara incense, generate a heart of compassion for all beings, face the east, sincerely join their palms, recite the name of Bodhisattva Akasagarbha, and say: 『Akasagarbha, who holds great wisdom and possesses great compassion, I beseech you to grant me the Samadhi of non-forgetfulness.』 Then, they should recite this Dharani (mantra) saying: 『O lou mu lou nuo qi bo cha di li suo wu tuo luo po tan li nai ye nai ye』 『Maha Karunika (great compassionate one) a nu bo yan po si mei li ti xi qie luo yan po si mei li ti ba she luo she po si mei li ti lu she si mei li ti a po cha nai si mei li ti fu chi ju zhi si mei li ti so ha』 「Good man! This Bodhisattva Mahasattva, Akasagarbha, will then enable that person to obtain the power of Samadhi at will. 「Furthermore, good man! If there are beings who enjoy
讀誦種種書論欲伏眾生，所謂彼論或是佛說、或菩薩說、或聲聞說、或世人說。是人應於後夜凈自洗浴著新潔衣，燒堅黑沉水及多伽羅香，於一切眾生起慈悲心，向于東方至心合掌，稱虛空藏菩薩摩訶薩名，而便誦此陀羅尼咒：
「『阿禰(奴履反)邏阇鞞(步倪反，下皆同)鈐(巨耽反)浮娑阇鞞耶婆奈阇鞞 博廁(初器反)娑迷(莫隸反，吳音讀之)波吒(張伽反)邏阇鞞 他奈婆邏鞞 薩(始達反)多羅伽(已佐反)邏泥(奴帝反)休磨(武佐反，下皆同)休磨 摩訶伽樓尼迦 娑婆呵』
「善男子！是虛空藏菩薩摩訶薩，即令彼人得於憶持不忘之力。
「善男子！若有眾生欲入大海、欲為商賈、欲服湯藥而求力驗、欲脫繫縛、欲脫枷鎖、欲求免脫輸送財物，若愛別離、若怨憎會、欲避水火、欲避盜賊、欲避師子、欲避虎狼毒蛇之難、欲免疾病飢渴之患、欲求尊位，有如是等諸所求欲，稱虛空藏菩薩摩訶薩名，恭敬供養虛空藏菩薩摩訶薩，皆令滿愿。
「複次善男子！若有王子貪樂王位，欲希灌頂得自在力，應於後夜凈自洗浴著新潔衣，燒堅黑沉水及多伽羅香，於一切眾生起慈悲心，向于東方至心合掌，稱虛空藏菩薩摩訶薩名，而便誦此陀羅尼咒：
「『阿禰(奴履反)邏阇鞞
【現代漢語翻譯】 現代漢語譯本 爲了降伏眾生而誦讀各種經論，這些論著可能是佛陀所說、菩薩所說、聲聞所說，或是世人所說。這個人應該在後半夜凈身沐浴，穿上乾淨的新衣，焚燒堅黑沉水香和多伽羅香，對一切眾生生起慈悲之心，面向東方至誠合掌，稱念虛空藏菩薩摩訶薩（Bodhisattva Mahasattva，意為偉大的菩薩）的名號，然後誦持這個陀羅尼咒： 『阿禰(ā mí)邏阇鞞(luó shé pí)鈐(qián)浮娑阇鞞(fú suō shé pí)耶婆奈阇鞞(yē pó nài shé pí) 博廁(bó cè)娑迷(suō mí)波吒(bō zhà)邏阇鞞(luó shé pí) 他奈婆邏鞞(tā nài pó luó pí) 薩(sà)多羅伽(duō luó qié)邏泥(luó ní)休磨(xiū mó)休磨(xiū mó) 摩訶伽樓尼迦(mó hē qié lóu ní jiā) 娑婆呵(suō pó hē)』 『善男子！』這位虛空藏菩薩摩訶薩，會立即讓這個人獲得憶持不忘的能力。 『善男子！』如果有眾生想要進入大海、想要經商、想要服用湯藥以求效力、想要擺脫束縛、想要擺脫枷鎖、想要免除輸送財物的負擔，如果面臨愛別離、怨憎會，想要躲避水火、想要躲避盜賊、想要躲避獅子、想要躲避虎狼毒蛇的災難、想要免除疾病飢渴的困擾、想要獲得尊貴的地位，有如此等等的各種願望，稱念虛空藏菩薩摩訶薩的名號，恭敬供養虛空藏菩薩摩訶薩，都會讓他們如願以償。 『再者，善男子！』如果有王子貪戀王位，想要接受灌頂以獲得自在的力量，應該在後半夜凈身沐浴，穿上乾淨的新衣，焚燒堅黑沉水香和多伽羅香，對一切眾生生起慈悲之心，面向東方至誠合掌，稱念虛空藏菩薩摩訶薩的名號，然後誦持這個陀羅尼咒： 『阿禰(ā mí)邏阇鞞(luó shé pí)』
【English Translation】 English version To subdue sentient beings, one recites various scriptures and treatises, which may be spoken by the Buddha, Bodhisattvas, Śrāvakas, or worldly people. This person should, in the latter part of the night, purify themselves by bathing, put on clean new clothes, burn solid black aloeswood and Tagara incense, generate a compassionate heart towards all sentient beings, face the east with sincere palms together, invoke the name of Bodhisattva Mahasattva (great Bodhisattva) Ākāśagarbha, and then recite this dhāraṇī mantra: 'Ā mí luó shé pí qián fú suō shé pí yē pó nài shé pí bó cè suō mí bō zhà luó shé pí tā nài pó luó pí sà duō luó qié luó ní xiū mó xiū mó mó hē qié lóu ní jiā suō pó hē' 'Good man! This Bodhisattva Mahasattva Ākāśagarbha will immediately grant that person the power of memory and non-forgetfulness.' 'Good man! If there are sentient beings who wish to enter the great ocean, wish to engage in commerce, wish to take medicine for efficacy, wish to escape bondage, wish to escape shackles, wish to be freed from the burden of transporting wealth, if facing separation from loved ones or encounters with enemies, wish to avoid water and fire, wish to avoid thieves, wish to avoid lions, wish to avoid the dangers of tigers, wolves, and poisonous snakes, wish to be free from the suffering of disease and hunger, wish to obtain a noble position, and have such various desires, by invoking the name of Bodhisattva Mahasattva Ākāśagarbha, and respectfully making offerings to Bodhisattva Mahasattva Ākāśagarbha, all their wishes will be fulfilled.' 'Furthermore, good man! If there is a prince who is greedy for the throne, wishes to receive abhiseka (royal consecration) to obtain the power of sovereignty, he should, in the latter part of the night, purify himself by bathing, put on clean new clothes, burn solid black aloeswood and Tagara incense, generate a compassionate heart towards all sentient beings, face the east with sincere palms together, invoke the name of Bodhisattva Mahasattva Ākāśagarbha, and then recite this dhāraṇī mantra:' 'Ā mí luó shé pí'
(步倪反，下皆同)鈐(巨耽反)浮沙阇鞞耶婆奈阇鞞 博廁(初器反)娑迷(莫隸反，吳音讀之)波吒(張伽反)邏阇鞞 他奈婆邏鞞 薩(始達反)多邏伽(已佐反)邏泥(奴帝反)休磨(武佐反，下同)休磨摩訶迦樓尼迦 娑婆呵』
「善男子！是虛空藏菩薩摩訶薩，皆令彼人得滿所愿。
「複次善男子！若有婆羅門眾，愿樂欲得大婆羅門處，復有眾生求長者處、或居士處、或工巧處、或多聞處、或威力處、或思惟處、或解脫處，應於後夜凈自洗浴著新潔衣，燒堅黑沉水及多伽羅香，於一切眾生起慈悲心，向于東方至心合掌，稱虛空藏菩薩摩訶薩名，而作是言：『唯愿施我大慈悲力，令我所求疾得滿足。』時虛空藏菩薩摩訶薩以凈天耳聞彼請已，隨其所應現種種形而為說法，令彼所愿皆得滿足。善男子！是虛空藏菩薩摩訶薩，成就如是不可思議方便智慧，久已得入佛功德海。善男子！大海之水乃可有人能知滴數，無能測量虛空藏菩薩摩訶薩巧方便智成就眾生之限數也。又善男子！虛空之量尚可得知，無有能知虛空藏菩薩摩訶薩所可成熟種種眾生及其變化，或作佛形、或菩薩形、辟支佛形、或聲聞形、婆羅門形、或童男童女形，乃至人非人等形，各隨所應或令目睹或使夢見。若有眾生臨命終時，唯除
【現代漢語翻譯】 現代漢語譯本 （步倪反，下皆同）鈐（巨耽反）浮沙阇鞞耶婆奈阇鞞，博廁（初器反）娑迷（莫隸反，吳音讀之）波吒（張伽反）邏阇鞞，他奈婆邏鞞，薩（始達反）多邏伽（已佐反）邏泥（奴帝反）休磨（武佐反，下同）休磨摩訶迦樓尼迦，娑婆呵。
『善男子！』這位虛空藏菩薩摩訶薩，都能使那些人滿足他們的願望。
『再者，善男子！』如果有婆羅門（Brahman，印度教祭司）希望獲得大婆羅門的地位，或者有眾生尋求長者（elder，年長有德之人）的地位、或居士（householder，在家信徒）的地位、或工巧（craftsman，工匠）的地位、或多聞（learned，博學）的地位、或威力（powerful，有權勢）的地位、或思惟（contemplative，善於思考）的地位、或解脫（liberated，解脫煩惱）的地位，他們應當在後半夜凈身沐浴，穿上乾淨的新衣服，焚燒堅黑沉水香和多伽羅香，對一切眾生生起慈悲之心，面向東方至誠合掌，稱念虛空藏菩薩摩訶薩的名號，並這樣說：『唯愿您施予我大慈悲的力量，使我所求的能夠迅速得到滿足。』這時，虛空藏菩薩摩訶薩以清凈的天耳聽到他們的祈求后，會根據他們的情況顯現各種不同的形象，為他們說法，使他們的願望都得到滿足。善男子！這位虛空藏菩薩摩訶薩，成就瞭如此不可思議的方便智慧，早已進入佛的功德海洋。善男子！大海的水尚且有人能夠知道滴數，卻沒有人能夠測量虛空藏菩薩摩訶薩以巧妙方便的智慧成就眾生的數量。還有，善男子！虛空的量尚且可以得知，卻沒有人能夠知道虛空藏菩薩摩訶薩所能成熟的各種眾生及其變化，或者化現為佛的形象、或者菩薩的形象、辟支佛（Pratyekabuddha，獨覺）的形象、或者聲聞（Śrāvaka，佛陀的弟子）的形象、婆羅門的形象、或者童男童女的形象，乃至人或非人等各種形象，各自根據他們的情況，或者讓他們親眼看見，或者讓他們在夢中見到。如果有眾生臨終時，除了
【English Translation】 English version (bù ní fǎn, xià jiē tóng) qián (jù dān fǎn) fú shā shé pí yē pó nài shé pí, bó cè (chū qì fǎn) suō mí (mò lì fǎn, wú yīn dú zhī) bō chà (zhāng jiā fǎn) luó shé pí, tā nài pó luó pí, sà (shǐ dá fǎn) duō luó qié (yǐ zuǒ fǎn) luó ní (nú dì fǎn) xiū mó (wǔ zuǒ fǎn, xià tóng) xiū mó mó hē jiā lóu ní jiā, suō pó hē.
'Good man! This Bodhisattva Mahasattva, Akasagarbha, can enable those people to fulfill their wishes.'
'Furthermore, good man! If there are Brahmins (Brahman, Hindu priests) who wish to attain the position of a great Brahmin, or if there are beings seeking the position of an elder (elder, a respected senior), or the position of a householder (householder, a lay follower), or the position of a craftsman (craftsman, artisan), or the position of the learned (learned, erudite), or the position of the powerful (powerful, influential), or the position of the contemplative (contemplative, thoughtful), or the position of the liberated (liberated, free from afflictions), they should, in the latter part of the night, purify themselves by bathing, put on clean new clothes, burn solid black aloeswood and Tagara incense, generate a compassionate heart towards all beings, face the east with sincere palms joined, recite the name of Bodhisattva Mahasattva Akasagarbha, and say: 『May you grant me the power of great compassion, so that my requests may be quickly fulfilled.』 At that time, Bodhisattva Mahasattva Akasagarbha, having heard their requests with his pure heavenly ear, will manifest various forms according to their circumstances, preach the Dharma to them, and enable all their wishes to be fulfilled. Good man! This Bodhisattva Mahasattva Akasagarbha has achieved such inconceivable skillful wisdom and has long entered the ocean of Buddha's merits. Good man! The water of the great ocean can still be known by the number of drops, but no one can measure the number of beings that Bodhisattva Mahasattva Akasagarbha has accomplished with his skillful wisdom. Furthermore, good man! The extent of space can still be known, but no one can know the various beings that Bodhisattva Mahasattva Akasagarbha can mature and their transformations, whether manifesting as the form of a Buddha, or the form of a Bodhisattva, the form of a Pratyekabuddha (Solitary Buddha), or the form of a Śrāvaka (Buddha's disciple), the form of a Brahmin, or the form of a young boy or girl, or even the forms of humans or non-humans, each according to their circumstances, either allowing them to see with their own eyes or allowing them to see in dreams. If there are beings at the time of their death, except for
最後極微一息，先造惡業燒諸善根當墮惡趣。是虛空藏菩薩摩訶薩，皆能拔濟令得安立天人之路，如斯等事之邊際者。善男子！是虛空藏菩薩摩訶薩，成就如此不可思議巧方便者，佛功德海久已得入。善男子！以此緣故，頂上得有如意寶珠，以百千釋迦毗楞伽寶而為圍繞，有大光明。」
當於如來說此法時，一切大眾咸生奇特嘆未曾有，皆悉合掌，向虛空藏菩薩摩訶薩。時虛空藏菩薩摩訶薩即從座起，偏袒右肩，長跪合掌而白佛言：「世尊！今此世界具於五濁眾生愚闇。云何世尊能于其中施作佛事？」
爾時世尊告虛空藏菩薩摩訶薩言：「善男子！汝見虛空，無有貪慾無瞋無癡自性清凈，風塵暗障以為不凈。既澄朗已，即見日月星辰，及知剎那羅婆時數。善男子！如來久于第一義空已得自在，見一切法無有貪慾瞋恚愚癡，無縛無解自性清凈，但以眾生客塵煩惱之所覆障不能覺悟。如來慈悲，為此等故方便說法，而為除斷客塵煩惱，開其智眼使見如來凈日照明，現在獲睹甚深妙法，四念處法乃至八聖道法，令諸眾生建立安住，又令疾發阿耨多羅三藐三菩提心，得大慈悲，乃至具足十八不共法，成一切種智。善男子！如來出世則能成熟諸菩薩眾，及以緣覺聲聞之眾。善男子！今是虛空為倚于眼？為倚眼識？為
【現代漢語翻譯】 現代漢語譯本：在最後一口氣的時候，如果先造作了惡業，燒燬了所有善根，就會墮入惡道。這時，虛空藏菩薩摩訶薩（Bodhisattva Mahasattva, 偉大的菩薩）都能救拔他們，使他們安立於天人之道，像這樣的事情是無邊無際的。善男子！這位虛空藏菩薩摩訶薩，成就瞭如此不可思議的巧妙方便，早已進入了佛的功德海。善男子！因為這個緣故，他的頭頂上有一顆如意寶珠，被成百上千的釋迦毗楞伽寶（Śakra-vaiḍūrya, 一種珍貴的寶石）圍繞著，發出巨大的光明。 當佛陀宣說此法時，一切大眾都感到驚奇，讚歎從未有過，都雙手合十，向虛空藏菩薩摩訶薩致敬。這時，虛空藏菩薩摩訶薩立即從座位上站起來，袒露右肩，長跪合掌，對佛陀說：『世尊！現在這個世界充滿了五濁（pañca kaṣāya, 指劫濁、見濁、煩惱濁、眾生濁、命濁）的愚昧眾生。世尊您是如何在其中施作佛事的呢？』 這時，世尊告訴虛空藏菩薩摩訶薩說：『善男子！你看看虛空，它沒有貪慾、沒有嗔恨、沒有愚癡，自性清凈，只是被風塵暗障所污染。一旦澄清之後，就能看到日月星辰，並且知道剎那、羅婆（lava, 古印度時間單位）等時間單位。善男子！如來早已在第一義空（paramārtha-śūnyatā, 最高的空性）中獲得了自在，看到一切法都沒有貪慾、嗔恚、愚癡，沒有束縛也沒有解脫，自性清凈，只是被眾生的客塵煩惱所覆蓋，不能覺悟。如來慈悲，爲了這些眾生，方便說法，從而去除他們的客塵煩惱，開啟他們的智慧之眼，使他們看到如來清凈的日光照耀，現在就能看到甚深微妙的佛法，四念處法（catuḥ-smṛtyupasthāna, 四種觀想方法）乃至八聖道法（āryāṣṭāṅgamārga, 八種正確的修行方法），使眾生建立安住，又使他們迅速發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta, 無上正等正覺之心），獲得大慈悲，乃至具足十八不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ, 佛陀獨有的十八種功德），成就一切種智（sarvākārajñatā, 對一切事物和現象的智慧）。善男子！如來出世就能成熟諸菩薩眾，以及緣覺（pratyekabuddha, 獨自覺悟者）和聲聞（śrāvaka, 聽聞佛法而修行者）之眾。善男子！現在這個虛空是依靠眼睛而存在？還是依靠眼識而存在？還是』
【English Translation】 English version: At the very last breath, if one first creates evil karma, burning all good roots, one will fall into evil realms. At this time, the Bodhisattva Mahasattva (great Bodhisattva) Kṣitigarbha can rescue them, enabling them to establish themselves on the path of gods and humans. Such matters are boundless. Good man! This Bodhisattva Mahasattva Kṣitigarbha, having achieved such inconceivable skillful means, has long since entered the ocean of the Buddha's merits. Good man! For this reason, on his head there is a wish-fulfilling jewel, surrounded by hundreds of thousands of Śakra-vaiḍūrya (a precious gem) jewels, emitting great light. When the Buddha spoke this Dharma, all the assembly felt amazed, praising what had never been before. They all joined their palms, paying homage to the Bodhisattva Mahasattva Kṣitigarbha. At this time, the Bodhisattva Mahasattva Kṣitigarbha immediately rose from his seat, bared his right shoulder, knelt with palms joined, and said to the Buddha: 'World Honored One! This world is now filled with ignorant beings of the five turbidities (pañca kaṣāya, referring to the turbidity of the kalpa, views, afflictions, beings, and life). How does the World Honored One perform Buddha-work within it?' At this time, the World Honored One told the Bodhisattva Mahasattva Kṣitigarbha: 'Good man! Look at the empty space, it has no greed, no hatred, no delusion, its nature is pure, only defiled by the dust and darkness. Once it is clear, one can see the sun, moon, and stars, and know the units of time such as kṣaṇa and lava. Good man! The Tathagata has long since attained freedom in the ultimate emptiness (paramārtha-śūnyatā, the highest emptiness), seeing that all dharmas have no greed, hatred, or delusion, no bondage or liberation, their nature is pure, but they are covered by the defilements of the guest dust of sentient beings, and cannot awaken. The Tathagata, out of compassion, teaches the Dharma with skillful means for these beings, thereby removing their guest dust defilements, opening their wisdom eyes, enabling them to see the pure sunlight of the Tathagata shining, and now they can see the profound and wonderful Dharma, the four foundations of mindfulness (catuḥ-smṛtyupasthāna, four types of contemplation) and even the eightfold noble path (āryāṣṭāṅgamārga, eight correct practices), enabling sentient beings to establish and abide, and also enabling them to quickly generate the mind of anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed perfect enlightenment), obtain great compassion, and even possess the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddha-dharmāḥ, eighteen unique merits of the Buddha), and achieve all-knowing wisdom (sarvākārajñatā, wisdom of all things and phenomena). Good man! The Tathagata's appearance in the world can mature all Bodhisattvas, as well as pratyekabuddhas (solitary realizers) and śrāvakas (hearers of the Dharma). Good man! Does this empty space now rely on the eye? Or does it rely on eye consciousness? Or does it'
倚眼觸而得住耶？」
虛空藏菩薩摩訶薩白佛言：「不也。世尊！」
佛言：「善男子！為是內起眼觸之緣生彼三受而倚空耶？」
虛空藏菩薩白佛言：「不也。世尊！」
佛言：「善男子！耳鼻舌身意亦復如是。」佛言：「善男子！眾生今者為倚于空？為是虛空倚于眾生？」
虛空藏菩薩白佛言：「世尊！各各相倚互作境界，又復各各不為境界。一切諸法皆悉空寂，一切諸法皆悉虛假，一切諸法皆依于如及以實際。世尊！猶如虛空無壞無成、無憶想分別、無動無搖無愛無憎、無牙無種子、無果無業無報、離於文字。世尊！一切諸法亦復如是。菩薩若知此者，是名善知諸法之性得無生忍。」爾時虛空藏菩薩摩訶薩即說陀羅尼言：
「阿㝹(奴侯反)柰阿婢(夫者反)婆(薄賀反)邏阇(市夜反)摩(莫可反)㝹(奴后反)叉夜 視柰視柰 阇柰毗(夫尼反)磨(武佐反，下皆同)牟尼呵羅阿柰夜 頗邏(力可反，下同)臼呵(乎賀反)揭(巨謁反)婆禰(奴履反)婆(薄賀反)藪毗(薄履反，下同)毗柰夜 藪舍舍婆 舍柰磨舍柰䫂(都可反，下皆同)他(吐賀反)磨柰末兜梵(扶艷反)毗沙(所賀反)舍磨支䫂奈枳(已紙反)黎舍庵(于甘反)復(扶豆反)僧輸沙(疏馬反)
【現代漢語翻譯】 現代漢語譯本 『是否依靠眼根的接觸而產生住著的狀態呢？』 虛空藏菩薩摩訶薩對佛說：『不是的，世尊！』 佛說：『善男子！是因為內在生起眼觸的因緣，才產生那三種感受而依靠虛空嗎？』 虛空藏菩薩對佛說：『不是的，世尊！』 佛說：『善男子！耳、鼻、舌、身、意也是如此。』佛說：『善男子！眾生現在是依靠虛空？還是虛空依靠眾生呢？』 虛空藏菩薩對佛說：『世尊！是各自互相依靠，互為境界，又各自不為境界。一切諸法都是空寂的，一切諸法都是虛假的，一切諸法都依于如（真如）以及實際（真實存在）。世尊！猶如虛空沒有壞滅，沒有產生，沒有憶想分別，沒有動搖，沒有愛憎，沒有牙齒，沒有種子，沒有果報，沒有業報，遠離文字。世尊！一切諸法也是如此。菩薩如果知道這些，就叫做善知諸法的本性，得到無生法忍。』當時，虛空藏菩薩摩訶薩即說陀羅尼（總持）說： 『阿㝹(anu，無) 柰阿婢(abhi，靠近) 婆(bha，光) 邏阇(raja，國王) 摩(ma，不要) 㝹(anu，無) 叉夜(ksaya，滅) 視柰視柰 阇柰毗(bhi，害怕) 磨(ma，不要) 牟尼呵羅阿柰夜 頗邏(phala，果實) 臼呵(kha，空) 揭(ga，去) 婆禰(bha，光) 婆(bha，光) 藪毗(bhi，害怕) 毗柰夜 藪舍舍婆 舍柰磨舍柰䫂(dha，保持) 他(tha，放置) 磨柰末兜梵(bha，光) 毗沙(visa，毒) 舍磨支䫂奈枳(ki，什麼) 黎舍庵(am，我) 復(bhu，存在) 僧輸沙(sa，他)』
【English Translation】 English version 'Is it by relying on the contact of the eye that a state of dwelling arises?' The Bodhisattva Mahasattva Akasagarbha said to the Buddha, 'No, World Honored One!' The Buddha said, 'Good man! Is it because the internal conditions for eye contact arise that those three feelings are produced and rely on emptiness?' The Bodhisattva Akasagarbha said to the Buddha, 'No, World Honored One!' The Buddha said, 'Good man! The same is true for the ear, nose, tongue, body, and mind.' The Buddha said, 'Good man! Are sentient beings now relying on emptiness? Or is emptiness relying on sentient beings?' The Bodhisattva Akasagarbha said to the Buddha, 'World Honored One! They each rely on each other, acting as each other's realms, and yet each is not a realm for the other. All dharmas are empty and still, all dharmas are illusory, and all dharmas rely on Suchness (Tathata) and Reality (Satya). World Honored One! It is like emptiness, which has no destruction, no formation, no recollection or discrimination, no movement or shaking, no love or hatred, no teeth, no seeds, no karmic results, no karmic retribution, and is apart from words. World Honored One! All dharmas are also like this. If a Bodhisattva knows this, it is called knowing the nature of all dharmas well and attaining the patience of non-arising.' At that time, the Bodhisattva Mahasattva Akasagarbha then spoke the Dharani (mantra) saying: 'A-nu(no) na-abhi(near) bha(light) ra-ja(king) ma(don't) a-nu(no) ksa-ya(destruction) shi-na-shi-na ja-na-bhi(fear) ma(don't) muni-hara-a-na-ya pha-la(fruit) kha(empty) ga(go) bha(light) bha(light) bhi(fear) vi-na-ya shu-sha-sha-bha sha-na-ma-sha-na dha(hold) tha(place) ma-na-ma-bha(light) vi-sa(poison) sha-ma-dha-na-ki(what) li-sha-am(I) bhu(exist) sam-shu-sa(he)'
泥(奴帝反)娑婆呵」
爾時世尊告虛空藏菩薩摩訶薩言：「善哉善哉！汝今說此無盡降伏師子奮迅陀羅尼。一切眾生臨命終時最後神識，有重煩惱障及重惡業，此陀羅尼悉能燒然，令得往生清凈佛國。善男子！汝今善能以此成熟無量眾生，又能成熟無量佛剎村園城邑一切眾生，又隨所應現種種形，又隨其根說種種法，或為演說大乘經典開深法門。若沙門旃陀羅、婆羅門旃陀羅、剎利旃陀羅、毗舍旃陀羅、首陀羅旃陀羅，此諸人等所犯重罪，以因汝故悉得燒然，今于善法建立增長。」爾時世尊而說偈言：
「眾生諸貪諍， 皆因諸根起， 若能攝諸根， 疾得於解脫。」
爾時如來說此經已，有十千人天得無生法忍，無量人天得諸三昧，又無量人天得陀羅尼，又無量人天逮得忍辱，又無量人天於十地中各得增進。
爾時世尊告阿難及彌勒菩薩摩訶薩言：「汝等應當恭敬奉持此經。」爾時阿難及彌勒菩薩即從座起，偏袒右肩，長跪合掌白佛言：「世尊！此妙經典我已受持。當何名此經？」佛言：「善男子！此經名『懺悔盡一切罪陀羅尼經』，亦名『不可思議方便智救濟一切眾生經』，亦名『能滿一切眾生所愿如如意寶珠經』，亦名『虛空藏菩薩經』。如是奉持。阿難當知，若有善男子善女人
【現代漢語翻譯】 現代漢語譯本： 『泥(ní)娑(suō)婆(pó)呵(hē)』 那時，世尊告訴虛空藏菩薩摩訶薩說：『太好了，太好了！你現在說的這個無盡降伏師子奮迅陀羅尼（一種咒語），一切眾生在臨終時，最後的意識，如果有很重的煩惱障礙和很重的惡業，這個陀羅尼都能燒盡，使他們能夠往生清凈的佛國。善男子！你現在能夠很好地用這個陀羅尼來成熟無量的眾生，又能成熟無量佛剎（佛的國土）的村莊、園林、城鎮中的一切眾生，又能隨眾生的需要示現各種不同的形象，又能根據他們的根器說各種不同的法，或者為他們演說大乘經典，開啟深奧的法門。如果是沙門旃陀羅（賤民出身的僧侶）、婆羅門旃陀羅（賤民出身的婆羅門）、剎利旃陀羅（賤民出身的剎帝利）、毗舍旃陀羅（賤民出身的吠舍）、首陀羅旃陀羅（賤民出身的首陀羅），這些犯了重罪的人，因為你的緣故，都能被燒盡罪業，現在在善法上建立增長。』那時，世尊說了偈語： 『眾生各種貪慾和爭鬥，都是因為各種感官引起的，如果能夠攝持住各種感官，就能很快得到解脫。』 那時，如來說完這部經后，有一萬人天得到了無生法忍（對不生不滅的真理的領悟），無量人天得到了各種三昧（禪定），又有無量人天得到了陀羅尼（總持法門），又有無量人天得到了忍辱，又有無量人天在十地（菩薩修行的十個階段）中各自得到了增進。 那時，世尊告訴阿難和彌勒菩薩摩訶薩說：『你們應當恭敬地奉持這部經。』那時，阿難和彌勒菩薩立即從座位上站起來，袒露右肩，長跪合掌對佛說：『世尊！這部殊勝的經典我們已經接受奉持。這部經應當叫什麼名字呢？』佛說：『善男子！這部經名為《懺悔盡一切罪陀羅尼經》，也名為《不可思議方便智救濟一切眾生經》，也名為《能滿一切眾生所愿如如意寶珠經》，也名為《虛空藏菩薩經》。應當這樣奉持。阿難，你要知道，如果有善男子善女人
【English Translation】 English version: 'Ní suō pó hē' At that time, the World Honored One said to Bodhisattva Mahasattva Akasagarbha: 'Excellent, excellent! You have now spoken this inexhaustible Subduing Lion's Swift Power Dharani (a type of mantra). When all sentient beings are at the point of death, their final consciousness, if they have heavy afflictive obstacles and heavy evil karma, this dharani can burn them all away, enabling them to be reborn in a pure Buddha land. Good man! You are now able to use this dharani to mature immeasurable sentient beings, and also to mature all sentient beings in the villages, gardens, and cities of immeasurable Buddha lands (Buddha's realms). You can also manifest various forms according to the needs of sentient beings, and speak various dharmas according to their capacities, or expound the Mahayana sutras for them, opening up profound dharma gates. If it is a Shramana Chandala (a monk of low caste), a Brahmin Chandala (a Brahmin of low caste), a Kshatriya Chandala (a Kshatriya of low caste), a Vaishya Chandala (a Vaishya of low caste), or a Shudra Chandala (a Shudra of low caste), these people who have committed serious offenses, because of you, can have their karmic offenses burned away, and now they are established and growing in good dharma.' At that time, the World Honored One spoke a verse: 'All the greed and strife of sentient beings arise from the various senses. If one can restrain the various senses, one will quickly attain liberation.' At that time, after the Thus Come One finished speaking this sutra, ten thousand humans and devas attained the Dharma-acceptance of Non-origination (understanding of the truth of non-birth and non-death), immeasurable humans and devas attained various samadhis (meditative states), and immeasurable humans and devas attained dharanis (mantras that hold all teachings), and immeasurable humans and devas attained forbearance, and immeasurable humans and devas each advanced in the ten bhumis (ten stages of Bodhisattva practice). At that time, the World Honored One said to Ananda and Bodhisattva Mahasattva Maitreya: 'You should respectfully uphold this sutra.' At that time, Ananda and Bodhisattva Maitreya immediately rose from their seats, bared their right shoulders, knelt on one knee, and with palms joined, said to the Buddha: 'World Honored One! We have already received and uphold this wonderful sutra. What should this sutra be called?' The Buddha said: 'Good men! This sutra is named the 'Dharani Sutra of Repenting and Exhausting All Sins', also named the 'Sutra of Inconceivable Expedient Wisdom Saving All Sentient Beings', also named the 'Sutra of the Wish-fulfilling Jewel that Fulfills All the Wishes of Sentient Beings', also named the 'Akasagarbha Bodhisattva Sutra'. You should uphold it in this way. Ananda, you should know that if there are good men and good women
，久發阿耨多羅三藐三菩提心，于無量百千阿僧祇劫，修行六波羅蜜，於十方世界一切佛所種種供養，乃至滿無量阿僧祇恒河沙劫。不如有人讀誦書寫為人解說虛空藏菩薩經，及持名號，比前功德，百分千分百千萬億分不及其一，算數譬類所不能知。」
爾時阿難及彌勒菩薩白佛言：「世尊！我當如是奉持。」
時諸大眾，聞佛所說，歡喜踴躍，以諸供具供養于佛。
虛空藏菩薩經
【現代漢語翻譯】 現代漢語譯本：長久以來發起了阿耨多羅三藐三菩提心（無上正等正覺之心），在無量百千阿僧祇劫（極長的時間單位）中，修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），在十方世界一切佛的處所進行種種供養，乃至持續無量阿僧祇恒河沙劫（極其漫長的時間），都不如有人讀誦、書寫、為他人解說《虛空藏菩薩經》，以及持念虛空藏菩薩的名號。相比之前的功德，後者所獲功德是前者的百分之一、千分之一、百千萬億分之一都無法比擬的，是算數和譬喻都無法知曉的。 當時，阿難和彌勒菩薩對佛說：『世尊！我們應當如此奉持。』 當時，所有在場的大眾，聽聞佛所說，都歡喜踴躍，用各種供品供養佛陀。 《虛空藏菩薩經》
【English Translation】 English version: Having long generated the aspiration for Anuttara-samyak-sambodhi (supreme perfect enlightenment), and having practiced the Six Paramitas (perfections of giving, morality, patience, diligence, meditation, and wisdom) for immeasurable hundreds of thousands of asamkhya kalpas (incalculable eons), and having made various offerings at the places of all Buddhas in the ten directions, even for immeasurable asamkhya kalpas as numerous as the sands of the Ganges River, it is still not comparable to someone who reads, writes, and explains the 'Akasagarbha Bodhisattva Sutra' to others, and who upholds the name of Akasagarbha Bodhisattva. Compared to the former merits, the latter's merits are not even one percent, one thousandth, one hundred millionth, or one hundred trillionth of the former, and cannot be known through calculation or analogy. At that time, Ananda and Bodhisattva Maitreya said to the Buddha, 'World Honored One! We shall uphold it in this way.' At that time, all the assembly present, hearing what the Buddha had said, rejoiced and leaped for joy, and made offerings to the Buddha with various offerings. 'Akasagarbha Bodhisattva Sutra'