T13n0406_虛空藏菩薩神咒經

大正藏第 13 冊 No. 0406 虛空藏菩薩神咒經

No. 406 [Nos. 405, 407-408]

佛說虛空藏菩薩神咒經

如是我聞：

一時佛在佉羅帝耶山仙聖住處，與無數大比丘眾俱，大菩薩眾，數如恒沙無量無邊，演說如來功德經已。爾時，西方有如意寶珠，自然而現；百千釋迦毗楞伽寶珠，以為眷屬。彼如意寶珠所出光明，皆悉瞙徹；此間人天聲聞菩薩所有四大光明色像，皆滅無餘，唯除如來及如意寶珠，其餘皆與無量無邊不可言說虛空同相。

爾時，世尊光色益明。時會眾生，各不相見，亦不得觸身色形相。其所視方，不見日月星宿光明。眼不見色、耳不聞聲、鼻不嗅香、舌不知味、身不覺觸，心心數法，無我我所，唯見如來色相光明如意寶珠。在會菩薩，住十地者、得首楞嚴三昧者、一生補處者、最後身者，心不怖畏。何以故？以解諸法真如寶相，第一義空故。其餘菩薩、諸聲聞眾、天、龍、夜叉、阿修羅、緊那羅、𤘽槃荼、毗舍遮、富多那、迦吒富多那、人及非人，諸來會者，皆悉驚怖，或於此彼，不相知見，是何事乎？無咨問處。

爾時會中有菩薩摩訶薩，名曰梵音，從坐而起，合掌向佛，而說偈言：

「諸法真實義，　　

【現代漢語翻譯】現代漢語譯本如是我聞：一時，佛在佉羅帝耶山（Khara-tiya Mountain）仙人居住的地方，與無數大比丘眾在一起，還有大菩薩眾，數量如恒河沙一樣無量無邊。佛陀演說如來的功德經完畢后，這時，西方出現了一顆如意寶珠，自然顯現；還有百千釋迦毗楞伽寶珠（Śakya-vairya Gem），作為它的眷屬。那如意寶珠所發出的光明，全部都照耀通透；這裡的人天、聲聞、菩薩所有的四大光明色像，都消失無餘，只有如來和如意寶珠的光明存在，其餘都與無量無邊不可言說的虛空相同。這時，世尊的光色更加明亮。當時在會的大眾，彼此都看不見，也無法觸及對方的身體和形相。他們所看到的方位，看不見日月星辰的光明。眼睛看不見顏色，耳朵聽不見聲音，鼻子聞不見香氣，舌頭嘗不出味道，身體感覺不到觸覺，心和心所法，都失去了自我和屬於自我的概念，只能看見如來的色相光明和如意寶珠。在會菩薩中，那些住在十地（Ten Bhumis）的菩薩、得到首楞嚴三昧（Śūraṃgama Samādhi）的菩薩、一生補處（Ekajāti-pratibaddha）的菩薩、最後身的菩薩，心中沒有恐懼。為什麼呢？因為他們理解諸法真如的寶相，以及第一義空（Paramārtha-śūnyatā）的道理。其餘的菩薩、各位聲聞眾、天、龍、夜叉（Yakṣa）、阿修羅（Asura）、緊那羅（Kiṃnara）、𤘽槃荼（Kumbhāṇḍa）、毗舍遮（Piśāca）、富多那（Pūtana）、迦吒富多那（Kaṭapūtana）、人和非人，所有來參加法會的人，都感到驚恐，或者在此處或在彼處，彼此都無法看見，不知道發生了什麼事，也沒有可以詢問的地方。這時，法會中有一位菩薩摩訶薩，名叫梵音，從座位上站起來，合掌向佛，用偈頌說道：『諸法真實義，』

【English Translation】 English version Thus have I heard: At one time, the Buddha was dwelling at the abode of the immortals on Khara-tiya Mountain, together with countless great Bhikshus, and great Bodhisattvas, their number as immeasurable as the sands of the Ganges. After the Buddha had finished expounding the Sutra of the Merits of the Tathagata, at that moment, a Cintamani (Wish-fulfilling) Jewel appeared naturally in the West; and hundreds of thousands of Śakya-vairya Gems were its retinue. The light emitted by that Cintamani Jewel completely illuminated everything; the four great luminous forms of all humans, devas, Śrāvakas, and Bodhisattvas here all vanished without a trace, except for the light of the Tathagata and the Cintamani Jewel, all the rest were identical to the immeasurable and inexpressible void. At that time, the light and color of the World Honored One became even brighter. The beings present at the assembly could not see each other, nor could they touch each other's bodies or forms. In the directions they looked, they could not see the light of the sun, moon, or stars. Their eyes could not see colors, their ears could not hear sounds, their noses could not smell fragrances, their tongues could not taste flavors, their bodies could not feel touch, and their minds and mental functions lost the concept of self and what belongs to self. They could only see the luminous form of the Tathagata and the Cintamani Jewel. Among the Bodhisattvas present, those who resided in the Ten Bhumis, those who had attained the Śūraṃgama Samādhi, those who were Ekajāti-pratibaddha (one birth away from Buddhahood), and those in their last birth, felt no fear in their hearts. Why? Because they understood the true nature of all dharmas, the precious form of Suchness, and the principle of Paramārtha-śūnyatā (Ultimate Emptiness). The rest of the Bodhisattvas, all the Śrāvakas, devas, dragons, Yakṣas, Asuras, Kiṃnaras, Kumbhāṇḍas, Piśācas, Pūtanas, Kaṭapūtanas, humans and non-humans, all those who had come to the assembly, were terrified. Some here and some there, they could not see each other, and did not know what was happening, and there was no one to ask. At that time, there was a Bodhisattva Mahāsattva in the assembly named Brahma Sound, who rose from his seat, put his palms together towards the Buddha, and spoke in verse: 'The true meaning of all dharmas,'

眾生不能知，　愚於六根中，　　貪著色陰故，　以不見一陰，　　推求於色相，　今有如是眾，　　疑惑于佛法。　唯愿佛世尊，　　為說真實相，　得解於此彼，　　速證如空忍。　禪定勇猛士，　　不可論說身，　如意摩尼寶，　　在頂而顯現，　釋迦楞伽寶，　　相去亦不遠。　彼來諸眾生，　　勇健到彼岸，　皆有大智慧，　　欲來見世尊，　必說甚深法，　　決定無有疑。　唯愿佛世尊，　　安慰諸來眾，　成就於眾生，　　大士之所行。」

爾時，世尊便說偈言：

「如汝之所說，　　三昧力所為，　其有智慧者，　　乃得聞是事。　虛空藏菩薩，　　大士之所行，　無依無戲論，　　三昧力如是。　堅住於二見，　　愚惑之所行，　以著斷常故，　　不解於此彼。　若於此二見，　　欲得解脫者，　不應著諸欲，　　速得證諸地。」

佛告梵音：「善男子！初行菩薩，先當爲說有緣想行六波羅蜜，若能解知四大之性是生滅法，然後為說一切諸法不可言說，無有自相、不生不滅、無緣無所有，一切諸行皆悉如是。能如是觀則離斷常亦無怖畏，於一切法無緣無觸，則能速滿六波羅蜜，亦復不著斷常諸見。佛神力故令此大眾諸來會者，見聞覺知，

【現代漢語翻譯】現代漢語譯本眾生不能明瞭，他們愚昧地執著於六根（眼、耳、鼻、舌、身、意），貪戀色陰（物質的聚合），因為不瞭解五陰（色、受、想、行、識）的真相，就去推求外在的色相（物質現象），現在有這樣的眾生，對佛法產生疑惑。唯愿佛陀世尊，為我們講述真實的實相，使我們能夠理解此岸與彼岸的真諦，迅速證得如虛空般無所執著的忍辱。那些禪定勇猛的修行者，他們的身體無法用言語來描述，如同如意摩尼寶（能滿足一切願望的寶珠），在頭頂上顯現光芒，釋迦楞伽寶（佛陀的珍寶）的光輝，與他們也相去不遠。那些從彼岸來的眾生，勇敢而堅定地到達彼岸，他們都具有大智慧，想要來見世尊，必定會宣說甚深的佛法，心中決定不會有任何疑惑。唯愿佛陀世尊，安慰這些遠道而來的眾生，成就一切眾生，行菩薩道的大士所應行的道路。」這時，世尊便說偈語：『正如你所說，這是三昧（禪定）的力量所致，只有具有智慧的人，才能聽聞此事。虛空藏菩薩（代表無限智慧的菩薩），是大士所修行的境界，無所依賴，不作戲論，三昧的力量就是如此。那些執著于斷見和常見（兩種錯誤的極端觀點）的人，是愚昧迷惑的行為，因為執著于斷滅和永恒的觀念，所以不瞭解此岸與彼岸的真諦。如果想要從這兩種錯誤的觀點中解脫，就不應該執著于各種慾望，應該迅速證得菩薩的各個階位。』佛陀告訴梵音：『善男子！初發心的菩薩，首先應當為他們講述有緣想行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），如果能夠理解四大（地、水、火、風）的本性是生滅變化的，然後為他們講述一切諸法不可言說，沒有自性、不生不滅、無所依緣、無所存在，一切諸行都是如此。能夠這樣觀察，就能遠離斷見和常見，也不會有恐懼，對於一切法無所執著，無所觸碰，就能迅速圓滿六波羅蜜，也不會執著于斷見和常見等各種錯誤的觀點。』由於佛陀的神力，使得在場的所有大眾，都能見聞覺知。

【English Translation】 English version Sentient beings cannot understand, They are foolishly attached to the six roots (eyes, ears, nose, tongue, body, mind), Greedy for the skandha of form (material aggregation), Because they do not understand the truth of the five skandhas (form, feeling, perception, mental formations, consciousness), They seek after external forms (material phenomena), Now there are such beings, Who have doubts about the Buddha's teachings. May the World Honored One, the Buddha, Explain to us the true reality, So that we may understand the truth of this shore and the other shore, And quickly attain the forbearance of emptiness, free from all attachments. Those courageous practitioners in meditation, Their bodies cannot be described in words, Like the wish-fulfilling Mani jewel (a jewel that fulfills all wishes), Shining brightly on their heads, The radiance of the Shakya-Lanka jewel (Buddha's treasure), Is not far from them either. Those beings who have come from the other shore, Bravely and firmly reached the other shore, They all possess great wisdom, Desiring to see the World Honored One, They will surely proclaim the profound Dharma, And there will be no doubt in their hearts. May the World Honored One, the Buddha, Comfort these beings who have come from afar, Accomplish all sentient beings, In the path that the great Bodhisattvas should walk.』 At that time, the World Honored One spoke in verse: 'As you have said, This is due to the power of samadhi (meditative concentration), Only those who possess wisdom, Can hear of this matter. The Bodhisattva Akasagarbha (Bodhisattva representing infinite wisdom), Is the realm that the great Bodhisattvas practice, Without reliance, without idle talk, Such is the power of samadhi. Those who cling to the views of annihilation and permanence (two erroneous extreme views), Are foolish and deluded in their actions, Because they are attached to the concepts of annihilation and eternity, They do not understand the truth of this shore and the other shore. If one wishes to be liberated from these two erroneous views, One should not be attached to various desires, One should quickly attain the various stages of a Bodhisattva.』 The Buddha told Brahma Voice: 『Good man! For Bodhisattvas who have just begun their practice, one should first explain the six paramitas (generosity, morality, patience, diligence, meditation, wisdom) with conditioned thoughts. If they can understand that the nature of the four great elements (earth, water, fire, wind) is subject to arising and ceasing, then one should explain to them that all dharmas are inexpressible, without self-nature, neither arising nor ceasing, without conditions, without existence, and that all practices are like this. If one can observe in this way, one can be free from the views of annihilation and permanence, and there will be no fear. For all dharmas, one will have no attachment and no contact, and one can quickly perfect the six paramitas, and one will not be attached to the various erroneous views of annihilation and permanence.』 Due to the Buddha's divine power, all the assembled masses were able to see, hear, and perceive.

皆悉如前。」

爾時，世尊即舉右手，告大眾言：「虛空藏菩薩今從彼來，而此菩薩禪定如海、凈戒如山、智如虛空、精進如風、忍如金剛、慧如恒沙，諸菩薩幢、趣涅槃者導，善根河池，貧者寶瓶，闇冥者日，失道者月，怖畏者山，煩惱病者良藥。凈諸見水，摧諸魔怨，猶如霜電治，破戒者如安阇那藥。諸善根地，眾華中鬘，照惡行者鏡，無慚愧者眼，病者良醫，疲懈者床坐，能充飢虛如尸利天能除渴乏，如月愛珠，照禪定者如日愛珠。行菩提道者車，遊戲禪定者池，修助道法者華鬘，行諸波羅蜜者妙果，照十地者如意寶珠，覆住首楞嚴三昧者如波利質多羅樹，斷諸見結如利刀，除去習氣如金剛，能伏魔怨智如猛火。其身即是諸佛法器，緣覺華鬘，聲聞衣服，諸天眼目人之正導，畜生所依，餓鬼所歸，地獄救護眾生法器。菩薩般車三世諸佛輔佐守法城門，已能莊嚴佛十八法具一切智。彼族姓子應受一切眾生最勝供養，唯除如來。汝等諸來會者，皆應往近，隨其意力供養恭敬尊重讚歎，以種種珍寶、寶幢、幡蓋、華香、瓔珞，凈治道路而嚴飾之，汝等不久亦當得成如是法器。」時會一切諸來大眾，皆從坐起，叉手合掌，向虛空藏菩薩所來方面，欣喜敬禮，瞻仰無厭。

爾時會中，諸大菩薩摩訶薩，及大聲

【現代漢語翻譯】「一切都和之前說的一樣。」

這時，世尊舉起右手，告訴大眾說：『虛空藏菩薩（菩薩名，以其智慧廣大如虛空而得名）現在從那邊來了。這位菩薩的禪定像大海一樣深廣，戒律像山一樣穩固，智慧像虛空一樣無邊，精進像風一樣迅猛，忍辱像金剛一樣堅固，智慧像恒河沙一樣眾多。他是諸菩薩的旗幟，是趣向涅槃者的引導，是善根的河流和池塘，是貧窮者的寶瓶，是黑暗中的太陽，是迷路者的月亮，是恐懼者的靠山，是煩惱病者的良藥。他能凈化各種錯誤的見解，摧毀一切魔的怨敵，就像霜和閃電一樣迅速，能醫治破戒者，就像安阇那藥（一種眼藥）一樣。他是善根的土地，是眾花中的花鬘，是照亮惡行者的鏡子，是無慚愧者的眼睛，是病人的良醫，是疲憊懈怠者的床榻，能充飢解渴，就像尸利天（帝釋天）能解除飢渴一樣，像月愛珠一樣能照亮禪定者，像日愛珠一樣。他是行走菩提道者的車乘，是遊戲禪定者的池塘，是修習助道法者的花鬘，是修行諸波羅蜜（到達彼岸的方法）者的妙果，是照亮十地（菩薩修行的十個階段）的如意寶珠，是覆蓋住首楞嚴三昧（一種深定）者的波利質多羅樹（一種天樹），能像利刀一樣斬斷各種錯誤的見解，像金剛一樣去除習氣，能像猛火一樣降伏魔的怨敵。他的身體就是諸佛的法器，是緣覺（獨覺）的花鬘，是聲聞（聽聞佛法而修行的人）的衣服，是諸天（天神）的眼睛，是人類的正道，是畜生的依靠，是餓鬼的歸宿，是地獄的救護，是眾生的法器。菩薩是三世諸佛的輔佐，是守護法城的門衛，已經能夠莊嚴佛的十八種不共法，具足一切智慧。這位族姓之子應該接受一切眾生最殊勝的供養，唯有如來除外。你們這些來參加法會的人，都應該走近他，隨自己的能力供養、恭敬、尊重、讚歎他，用各種珍寶、寶幢、幡蓋、鮮花、香、瓔珞，清掃道路並加以裝飾。你們不久也將能夠成就這樣的法器。』當時，法會中所有來參加的大眾，都從座位上站起來，叉手合掌，面向虛空藏菩薩所來的方向，歡喜敬禮，瞻仰他，沒有厭倦。

這時，法會中的諸大菩薩摩訶薩（大菩薩），以及大聲

【English Translation】『All is as before.』

At that time, the World Honored One raised his right hand and said to the assembly: 『The Bodhisattva Akasagarbha (Bodhisattva's name, known for his wisdom as vast as space) is now coming from there. This Bodhisattva's meditation is as deep as the sea, his precepts are as firm as a mountain, his wisdom is as boundless as space, his diligence is as swift as the wind, his patience is as strong as diamond, and his wisdom is as numerous as the sands of the Ganges. He is the banner of all Bodhisattvas, the guide for those who are heading towards Nirvana, the river and pond of good roots, the treasure vase for the poor, the sun in the darkness, the moon for those who have lost their way, the mountain for those who are afraid, and the good medicine for those who are sick with afflictions. He can purify all kinds of wrong views, destroy all the enemies of Mara, as quickly as frost and lightning, and can heal those who have broken the precepts, like the Anjana medicine (an eye medicine). He is the land of good roots, the garland among all flowers, the mirror that illuminates evil deeds, the eyes of the shameless, the good doctor for the sick, the bed for the tired and lazy, able to satisfy hunger and thirst, just as Shakra (Indra) can relieve hunger and thirst, like the moon-loving pearl that can illuminate those in meditation, like the sun-loving pearl. He is the vehicle for those who walk the Bodhi path, the pond for those who play in meditation, the garland for those who cultivate the auxiliary methods of the path, the wonderful fruit for those who practice the Paramitas (ways to reach the other shore), the wish-fulfilling jewel that illuminates the ten Bhumis (ten stages of Bodhisattva practice), the Parijatara tree (a celestial tree) that covers those who dwell in the Shurangama Samadhi (a deep state of meditation), able to cut off all kinds of wrong views like a sharp knife, remove habits like diamond, and subdue the enemies of Mara like a raging fire. His body is the Dharma vessel of all Buddhas, the garland of Pratyekabuddhas (solitary Buddhas), the clothing of Shravakas (those who practice by hearing the Dharma), the eyes of the Devas (gods), the right path of humans, the reliance of animals, the refuge of hungry ghosts, the protection of hell, and the Dharma vessel of all beings. The Bodhisattva is the assistant of the Buddhas of the three times, the gatekeeper of the Dharma city, and is already able to adorn the eighteen unique qualities of the Buddha, possessing all wisdom. This son of a noble family should receive the most supreme offerings from all beings, except for the Tathagata. All of you who have come to this assembly should approach him, and according to your ability, offer, respect, honor, and praise him, using all kinds of treasures, jeweled banners, canopies, flowers, incense, and garlands, clean the roads and decorate them. You will soon be able to achieve such a Dharma vessel.』 At that time, all the great assembly who had come to the Dharma meeting, rose from their seats, folded their hands, and faced the direction from which the Bodhisattva Akasagarbha was coming, joyfully paying homage, gazing at him without weariness.

At that time, the great Bodhisattvas Mahasattvas (great Bodhisattvas) in the assembly, and the great Shravakas

聞、天王、龍王、夜叉王、阿修羅王、迦樓羅王、緊那羅王、摩睺羅王、五通諸仙皆作是念：「我等當以何等最勝供具奉獻供養彼族姓子？」

爾時，虛空藏菩薩摩訶薩即變此娑婆世界，無有山陵曠野堆阜溝壑，除去臭穢風塵惡聲；化生七寶諸樹華果出微妙香，依地草木皆成七寶；一切眾生所有病苦，及地獄苦皆悉除滅，衣服飲食諸莊嚴具隨意滿足，身色端正諸根完具，無有煩惱其心寂靜，樂修善根深信三寶。諸來會者，一一眾生兩手皆有如意寶珠，一一寶珠皆出光明，遍照娑婆世界普令大明。出妙天樂種種音聲，雨種種天衣、瓔珞、華果，多摩羅跋、牛頭栴檀，碎末雜香盛以妙器。其道兩邊化作寶堂，猶如帝釋毗者延堂。其堂皆有端嚴天女，如第六天王勝妙婇女作天伎樂。世尊頂上虛空中有大寶蓋，縱廣一百由旬，眾寶莊嚴如梵華蓋；諸寶羅網金縷真珠，以為間錯皆出音樂。地生草木華果枝葉亦出天樂，其音皆演大乘正法六波羅蜜，眾生聞者皆得不退阿耨多羅三藐三菩提。

時會大眾，見虛空藏菩薩現大莊嚴，心生欣慶得未曾有，皆作是言：「我等當以何物於世尊前敷置法坐，令彼族姓子而坐其上？」

爾時，佛前有大蓮華自然而出，縱廣十里，白銀為莖、黃金為葉、馬瑙為臺、梵光寶為須，復

【現代漢語翻譯】現代漢語譯本：當時，天王（Deva King）、龍王（Naga King）、夜叉王（Yaksa King）、阿修羅王（Asura King）、迦樓羅王（Garuda King）、緊那羅王（Kinnara King）、摩睺羅王（Mahoraga King）以及具有五種神通的諸位仙人，都這樣想著：『我們應當用什麼最殊勝的供品來奉獻供養那位族姓子（指佛陀）呢？』那時，虛空藏菩薩摩訶薩（Akasagarbha Bodhisattva Mahasattva）立即變化這個娑婆世界（Saha world），使其沒有山陵、曠野、土堆、溝壑，去除臭穢、風塵、惡聲；化生出七寶樹，開出鮮花，結出果實，散發微妙的香氣，依附於地面的草木都變成七寶；一切眾生的所有病苦，以及地獄的痛苦都全部消除，衣服、飲食、各種莊嚴的器具都隨意滿足，身體的顏色端正，諸根完好，沒有煩惱，內心寂靜，樂於修習善根，深信三寶。所有來參加法會的人，每一個眾生的兩手中都有一顆如意寶珠，每一顆寶珠都發出光明，普遍照耀娑婆世界，使之光明大放。發出美妙的天樂和各種聲音，降下各種天衣、瓔珞、鮮花、果實，以及多摩羅跋香（Tamalapatra）、牛頭栴檀香（Goshirsha Chandana），將碎末雜香盛放在精美的器皿中。道路兩旁變化出寶堂，如同帝釋天（Indra）的毗者延堂（Vaijayanta Palace）。寶堂中都有端莊美麗的天女，如同第六天王（Paranirmita Vasavartin）的勝妙婇女，演奏著天上的音樂。世尊的頭頂上方的虛空中，有一個巨大的寶蓋，縱橫一百由旬，用各種珍寶裝飾，如同梵天的華蓋；各種寶網、金線、珍珠交錯裝飾，都發出音樂。地上生長的草木、鮮花、果實、枝葉也發出天樂，其聲音都演說大乘正法六波羅蜜（Six Paramitas），眾生聽到這些聲音，都能得到不退轉的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。當時，參加法會的大眾，看到虛空藏菩薩顯現如此盛大的莊嚴景象，心中感到歡喜慶幸，得到了前所未有的體驗，都這樣說道：『我們應當用什麼東西在世尊面前鋪設法座，讓那位族姓子坐在上面呢？』這時，在佛陀面前自然出現一朵巨大的蓮花，縱橫十里，白銀為莖，黃金為葉，瑪瑙為臺，梵光寶為須，又

【English Translation】 English version: Then, the Deva Kings, Naga Kings, Yaksa Kings, Asura Kings, Garuda Kings, Kinnara Kings, Mahoraga Kings, and all the immortals with five supernatural powers, all thought: 'What supreme offerings should we present to that son of a noble family (referring to the Buddha)?' At that time, the Bodhisattva Mahasattva Akasagarbha immediately transformed this Saha world, making it without mountains, wilderness, mounds, or ravines, removing all foul odors, dust, and unpleasant sounds; he manifested seven-jeweled trees, blooming with flowers and bearing fruits, emitting subtle fragrances, and the grasses and trees on the ground all turned into seven jewels; all the sufferings of all beings, as well as the pains of hell, were completely eliminated, clothing, food, and all kinds of adornments were provided as desired, the color of their bodies became upright, their faculties were complete, they had no afflictions, their minds were peaceful, they were happy to cultivate good roots, and they deeply believed in the Three Jewels. All those who came to the assembly, each being had a wish-fulfilling jewel in both hands, and each jewel emitted light, universally illuminating the Saha world, making it greatly bright. They produced wonderful heavenly music and various sounds, raining down various heavenly garments, necklaces, flowers, fruits, as well as Tamalapatra incense and Goshirsha Chandana incense, placing the crushed mixed incense in exquisite vessels. On both sides of the road, jeweled halls were transformed, like the Vaijayanta Palace of Indra. In the halls, there were all dignified and beautiful heavenly maidens, like the exquisite consorts of the sixth Deva King, playing heavenly music. In the void above the World Honored One's head, there was a great jeweled canopy, one hundred yojanas in length and width, adorned with various jewels, like the canopy of Brahma; various jeweled nets, gold threads, and pearls were interspersed, all emitting music. The grasses, trees, flowers, fruits, and branches growing on the ground also emitted heavenly music, and their sounds all expounded the Great Vehicle's correct Dharma, the Six Paramitas, and those who heard these sounds could all attain non-retrogressive Anuttara-samyak-sambodhi. At that time, the assembly, seeing the great adornment manifested by Bodhisattva Akasagarbha, felt joy and happiness in their hearts, and had an unprecedented experience, and they all said: 'What should we use to set up a Dharma seat in front of the World Honored One, so that the son of a noble family can sit upon it?' At this time, a great lotus flower naturally appeared in front of the Buddha, ten miles in length and width, with silver stems, golden leaves, agate platforms, and Brahma light jewels as stamens, and

有如是百千蓮華而圍繞之。虛空藏菩薩于蓮華上，結跏趺坐，頂上有如意寶珠。虛空藏菩薩所將眷屬，皆悉坐于蓮華之上。

爾時，彌勒菩薩即以偈問藥王菩薩：

「昔來諸菩薩，　有大名稱者；　　先禮佛世尊，　然後乃就坐。　　今此大士眾，　現妙莊嚴事；　　亦不禮世尊，　輒便就於坐。」

爾時，藥王菩薩摩訶薩以偈答彌勒菩薩摩訶薩：

「今此大士者，　　已住佛深法；　不見有眾生，　　不分別己身。」

彌勒菩薩復以偈問：

「若不見眾生，　　必住于實際。　何故現莊嚴？　　愿答以決定。」

藥王菩薩復以偈答：

「勇猛方便者，　　欲成就眾生。　凡愚分別行，　　不解真實義，　唯知於世諦，　　不達真故苦。」

爾時，世尊告族姓子：「善哉！善哉！如汝所說，一切凡夫不能知一須陀洹所行方便及以解脫。假令一切眾生是須陀洹，不能知一斯陀含所行方便及以解脫。如斯陀含、阿那含、阿羅漢不能知一辟支佛所行方便及以解脫。一切眾生皆是法伽劫辟支佛，不能知一得無生法忍菩薩摩訶薩所行方便成就眾生及以解脫。一切眾生皆得無生法忍，不能知一得首楞嚴三昧諸無礙智通達第一義菩薩摩訶薩所行方便及以解脫。此虛空藏菩薩

【現代漢語翻譯】現代漢語譯本有成百上千的蓮花圍繞著他。虛空藏菩薩（Akasagarbha Bodhisattva，代表智慧和慈悲的菩薩）在蓮花上結跏趺坐（佛教坐姿），頭頂上有如意寶珠（象徵願望實現的寶珠）。虛空藏菩薩的眷屬，也都坐在蓮花之上。

這時，彌勒菩薩（Maitreya Bodhisattva，未來佛）用偈頌問藥王菩薩（Bhaisajyaraja Bodhisattva，以醫治眾生身心疾病著稱的菩薩）：

『過去諸位菩薩，有大名聲的；先禮敬佛世尊，然後才就坐。現在這些大士們，顯現美妙莊嚴的景象；也不禮敬世尊，就直接坐下了。』

這時，藥王菩薩摩訶薩（Bhaisajyaraja Bodhisattva Mahasattva，大菩薩）用偈頌回答彌勒菩薩摩訶薩：

『現在這些大士們，已經安住于佛的甚深法中；不見有眾生，不分別自身。』

彌勒菩薩又用偈頌問道：

『如果不見眾生，必定安住于實際（真理的境界）。為何又顯現莊嚴？希望您能明確回答。』

藥王菩薩又用偈頌回答：

『勇猛善巧的人，爲了成就眾生。凡夫愚癡分別執著，不理解真實的意義，只知道世俗的道理，不明白真理所以痛苦。』

這時，世尊（佛陀）告訴族姓子（佛陀對弟子的稱呼）說：『好啊！好啊！正如你所說，一切凡夫不能知道一個須陀洹（Srotapanna，入流果，佛教修行第一果位）所修行的方便法門以及解脫境界。假設一切眾生都是須陀洹，也不能知道一個斯陀含（Sakrdagamin，一來果，佛教修行第二果位）所修行的方便法門以及解脫境界。如同斯陀含、阿那含（Anagamin，不還果，佛教修行第三果位）、阿羅漢（Arhat，無學果，佛教修行第四果位）不能知道一個辟支佛（Pratyekabuddha，緣覺，不需佛陀教導而自行開悟者）所修行的方便法門以及解脫境界。一切眾生都是法伽劫辟支佛，也不能知道一個得到無生法忍（Anutpattika-dharma-ksanti，菩薩證悟的境界）的菩薩摩訶薩所修行的方便法門、成就眾生以及解脫境界。一切眾生都得到無生法忍，也不能知道一個得到首楞嚴三昧（Surangama Samadhi，一種深奧的禪定）的諸無礙智通達第一義（Paramartha，最高真理）的菩薩摩訶薩所修行的方便法門以及解脫境界。這位虛空藏菩薩（Akasagarbha Bodhisattva）』

【English Translation】 English version There were hundreds of thousands of lotuses surrounding him. Akasagarbha Bodhisattva (the Bodhisattva representing wisdom and compassion) sat in the lotus in the lotus posture (Padmasana), with a wish-fulfilling jewel (Cintamani, a jewel symbolizing wish fulfillment) on his head. The retinue of Akasagarbha Bodhisattva were all seated on lotuses.

At that time, Maitreya Bodhisattva (the future Buddha) asked Bhaisajyaraja Bodhisattva (the Bodhisattva known for healing the physical and mental illnesses of sentient beings) in verse:

'The Bodhisattvas of the past, Who had great renown; First paid homage to the World Honored One (Buddha), And then took their seats. Now these great beings, Displaying wondrous and magnificent appearances; Do not pay homage to the World Honored One, But directly take their seats.'

At that time, Bhaisajyaraja Bodhisattva Mahasattva (the great Bodhisattva) answered Maitreya Bodhisattva Mahasattva in verse:

'These great beings now, Have already abided in the Buddha's profound Dharma; They do not see sentient beings, Nor do they differentiate themselves.'

Maitreya Bodhisattva again asked in verse:

'If they do not see sentient beings, They must abide in reality (the realm of truth). Why then do they manifest magnificence? I wish you would answer definitively.'

Bhaisajyaraja Bodhisattva again answered in verse:

'Those who are courageous and skillful, Do so to accomplish sentient beings. Ordinary people are foolish and cling to distinctions, They do not understand the true meaning, They only know worldly truths, And do not understand the truth, hence they suffer.'

At that time, the World Honored One (Buddha) told the son of a noble family (a term used by the Buddha to address his disciples): 'Excellent! Excellent! As you have said, all ordinary people cannot know the skillful means and liberation of a Srotapanna (stream-enterer, the first stage of Buddhist enlightenment). Suppose all sentient beings were Srotapannas, they could not know the skillful means and liberation of a Sakrdagamin (once-returner, the second stage of Buddhist enlightenment). Just as Sakrdagamins, Anagamins (non-returner, the third stage of Buddhist enlightenment), and Arhats (worthy one, the fourth stage of Buddhist enlightenment) cannot know the skillful means and liberation of a Pratyekabuddha (solitary Buddha, one who achieves enlightenment on their own without a teacher). If all sentient beings were Pratyekabuddhas of the Kalpa of Dharma, they could not know the skillful means, accomplishment of sentient beings, and liberation of a Bodhisattva Mahasattva who has attained Anutpattika-dharma-ksanti (the acceptance of the non-arising of all phenomena). If all sentient beings had attained Anutpattika-dharma-ksanti, they could not know the skillful means and liberation of a Bodhisattva Mahasattva who has attained Surangama Samadhi (a profound state of meditation) and has unobstructed wisdom that penetrates the Paramartha (ultimate truth). This Akasagarbha Bodhisattva'

摩訶薩已過無量無邊劫，得無生法忍、諸無礙智、首楞嚴三昧，通達第一義，悉能知此諸來會眾，心之所行及諸煩惱。或有眾生見大莊嚴微妙之事，皆得住于離欲之地。是族姓子于彼處沒而來此間現，如虛空神通智慧三昧令諸眾生生厭離心，然後復現世諦莊嚴三昧，令無量眾生得成就如是三昧，不與聲聞辟支佛共。若彼族姓子現第一義無生莊嚴者，一切人天乃至八住菩薩皆生驚疑，而不能知所行相貌。如是甚深佛法功德，彼族姓子以方便智，於一切佛法海中，心無有疑不由他知一切菩薩摩訶薩秘密法中，猶如勝幢能示眾生善道及涅槃道，能治眾生煩惱心病及以身病。有諸眾生於生死曠野為邪見所沒，而不能知趣向善道及涅槃方便者，常應深心稱虛空藏菩薩名號，禮拜恭敬燒阿伽樓香而供養之。彼族姓子，視其染心及以煩惱，隨彼煩惱、諸見、愚癡，及先善根調伏之心，若於佛所、法所、僧所而種善根，或行佈施福業、持戒福業、修定福業，隨其所應，若夢若寤，以大方便示其正道，以正方便故速離邪見、邪行、邪愿、邪心、邪趣，令彼眾生身、口、意，正行正愿，善友速能消除穢惡煩惱，離諸惡趣，不壞善因，心得自在住甚深忍。若有眾生種種身病、顛狂心亂、眼不見色、口不能言、身份壞者，當以深心稱虛空藏菩薩

名號，為除病故燒阿伽樓香若多伽樓香，禮拜供養。彼族姓子，于其夢中現梵天眾，若帝釋象、尸利天象、若薩羅婆沙帝天象、若剎帝利象、若大臣象、若父母象、若男女象，在其前立，隨其所應示所方藥及所須物，令彼病人因此一方病滅無餘。若有勸導求財物者、學問求多聞者、坐禪求智慧者、求名譽者、求巧術者、求聚落者、求尊貴者、求色力者、求種族者、求音聲者、求男女眷屬者、求佈施持戒乃至智慧者、求妙音聲令眾樂聞者、欲遠離惡者、欲令他住佈施乃至住智慧者、欲得長壽者、欲得資生無亡者，欲令慳吝者修舍，毀戒者住戒，懈怠者精進，邪慧者正慧，未住乘者住乘，自求乘者、為他求乘者，無大悲心者、不自為身但為眾生，以何方便令此眾生於阿耨多羅三藐三菩提不退轉，住大方便四無量心？應當禮拜恭敬虛空藏菩薩。若於空處若園林中，燒多伽樓香若迦荼阿菟羅香，合掌歸向敬禮十方，禮已應說是咒：

「啰[可*丁]侄他　阿弭唎鑠　阿弭唎鑠　迦噌奶迦(上)柘(上)羅(上)柘羅毗(上)柘(上)羅(上)珊柘(上)羅迦噌奶(奴綺反，余同)迦(上)曷啰(上)磨啰(上)曷啰(上)磨啰(上)毗(上)伽(上)阿唎磨磨法(上)菩(上)噌阇(上)磨那(上)迦噌奶迦(上)真多

【現代漢語翻譯】現代漢語譯本：如果有人生病，應該焚燒阿伽樓香（一種沉香）或多伽樓香（另一種沉香），並進行禮拜供養。這個家族的子弟，會在夢中看到梵天眾（色界天的天人），或者帝釋天（忉利天之主）的形象、尸利天（吉祥天）的形象、薩羅婆沙帝天（一切處天）的形象、剎帝利（國王或武士）的形象、大臣的形象、父母的形象、男女的形象，在他們面前站立，根據他們的情況指示相應的藥物和所需物品，使病人的疾病因此完全消除。如果有人勸導他人尋求財富、學習知識、追求博學、坐禪尋求智慧、追求名譽、追求技巧、追求村落、追求尊貴、追求美貌和力量、追求種族、追求好聲音、追求男女眷屬、追求佈施持戒乃至智慧、追求美妙的聲音使眾人喜歡聽聞、想要遠離邪惡、想要使他人安住于佈施乃至安住于智慧、想要獲得長壽、想要獲得生活所需而不匱乏、想要使吝嗇的人修習佈施、使毀犯戒律的人安住于戒律、使懈怠的人精進、使邪見的人擁有正見、使未入佛乘的人入佛乘、為自己求佛乘、為他人求佛乘、沒有大悲心的人、不為自己只為眾生，用什麼方法能使這些眾生在阿耨多羅三藐三菩提（無上正等正覺）中不退轉，安住于大方便四無量心（慈悲喜捨）？應當禮拜恭敬虛空藏菩薩。如果在空曠的地方或園林中，焚燒多伽樓香或迦荼阿菟羅香（兩種香），合掌歸向敬禮十方，禮拜完畢后應當唸誦這個咒語：『啰[可*丁]侄他，阿弭唎鑠，阿弭唎鑠，迦噌奶迦(上)柘(上)羅(上)柘羅毗(上)柘(上)羅(上)珊柘(上)羅迦噌奶(奴綺反，余同)迦(上)曷啰(上)磨啰(上)曷啰(上)磨啰(上)毗(上)伽(上)阿唎磨磨法(上)菩(上)噌阇(上)磨那(上)迦噌奶迦(上)真多』

【English Translation】 English version: If someone is ill, they should burn Agaru incense (a type of agarwood) or Tagara incense (another type of agarwood), and perform worship and offerings. The descendants of this family will see in their dreams the assembly of Brahma (devas of the Form Realm), or the image of Indra (lord of the Trayastrimsha Heaven), the image of Sri Devi (Goddess of Fortune), the image of Sarvavasati Deva (deva of the All-Dwelling Heaven), the image of a Kshatriya (king or warrior), the image of a minister, the image of parents, the image of men and women, standing before them, and according to their situation, they will indicate the appropriate medicine and necessary items, so that the patient's illness will be completely eliminated. If there are those who encourage others to seek wealth, to learn knowledge, to pursue erudition, to practice meditation for wisdom, to seek fame, to seek skills, to seek villages, to seek honor, to seek beauty and strength, to seek lineage, to seek a good voice, to seek male and female relatives, to seek generosity and precepts, even wisdom, to seek a beautiful voice that pleases the public, who want to stay away from evil, who want to enable others to dwell in generosity and even dwell in wisdom, who want to obtain longevity, who want to obtain the necessities of life without deficiency, who want to make the stingy practice generosity, make those who break precepts dwell in precepts, make the lazy diligent, make those with wrong views have right views, make those who have not entered the Buddhist vehicle enter the Buddhist vehicle, seek the vehicle for themselves, seek the vehicle for others, those without great compassion, who are not for themselves but for all beings, what method can make these beings not regress in Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and dwell in the Great Expedient Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity)? They should worship and respectfully pay homage to Bodhisattva Akasagarbha. If in an open space or garden, burn Tagara incense or Katura Atura incense (two types of incense), join palms and turn towards the ten directions to pay homage, after paying homage, they should recite this mantra: 'Ra[ka*ding] jita, amirisa, amirisa, kasamnaika(up) jha(up) ra(up) jha ra vi(up) jha(up) ra(up) san jha(up) ra kasamnai(nu qi fan, the rest are the same) ka(up) harara(up) mara(up) harara(up) mara(up) vi(up) ga(up) arimama dharma(up) bo(up) samja(up) mana(up) kasamnaika(up) jinta'

磨奶(奴綺)車啰(上)夜迦噌奶迦(上)娑(上)啰(上)皤奢(盡何)迷娑(上)他跋夜　阿賢禳(如何)阿唎娑(上)湖-古+目共(翟栱反，下同)娑(上)[湖-古+目]共(音同上)戶噌底(都彌反，下)毗(上)廿/豍伽(上)共(同上)提(徒爾)唎瑟知(上)[壹*(支/早)]伽(上)共(同上)迦噌你迦(同上)連唎夜睹磨阿奢(同上)夜娑(上)啰(上)皤跋陀(上)柘(上)阿(上)輸迦(上)伽(上)底娑(上)婆訶

「若能如是誦持是咒，彼族姓子，若作人形、若鳥獸形，以示其人，隨彼福德，而為說法，示一方便。以一方便能令百千那由他眾生來住乘者，或住聲聞、辟支佛乘，以少時方便令住不退無上大乘，得種種三昧、諸陀羅尼、諸忍諸地。彼族姓子有不可思議大方便智成就大悲。或有眾生能量虛空分齊，無有能量虛空藏菩薩大方便智、大慈大悲、禪定三昧力成就眾生者。彼族姓子成就如是不可思議諸善功德。若有眾生其心質直無有諂曲，安住正見不自高身不他人，離於慳嫉無有虛偽心清凈者，彼族姓子起憐愍心，教令精進示正方便，令彼眾生以是方便精進力故離諸衰患，能發阿耨多羅三藐三菩提心，回一切善根于阿耨多羅三藐三菩提不

【現代漢語翻譯】現代漢語譯本磨奶（奴綺）車啰（上）夜迦噌奶迦（上）娑（上）啰（上）皤奢（盡何）迷娑（上）他跋夜，阿賢禳（如何）阿唎娑（上）[湖-古+目]（明曾反）共（翟栱反）娑（上）[湖-古+目]共（音同上）戶噌底（都彌反）毗（上）[廿/豍]（父迷）伽（上）共（同上）提（徒爾）唎瑟知（上）[壹*(支/早)]伽（上）共（同上）迦噌你迦（同上）連唎夜睹磨阿奢（同上）夜娑（上）啰（上）皤跋陀（上）柘（上）阿（上）輸迦（上）伽（上）底娑（上）婆訶。若能如此誦持此咒，此族姓之子，無論是化作人形，還是鳥獸之形，來向人們顯現，都會根據他們的福德，為他們說法，展示一種方便法門。通過這一方便法門，能夠引導成百上千那由他的眾生安住于佛法之中，或者安住于聲聞乘、辟支佛乘，並以短暫的方便法門，使他們安住于不退轉的無上大乘，獲得種種三昧、各種陀羅尼、各種忍辱和各種菩薩地。此族姓之子具有不可思議的大方便智慧，成就大慈大悲。或許有眾生能夠測量虛空的邊際，但卻無法測量虛空藏菩薩（菩薩名）的大方便智慧、大慈大悲、禪定三昧之力所成就的眾生。此族姓之子成就如此不可思議的諸善功德。如果有眾生心地正直，沒有諂媚虛偽，安住于正見，不自高自大也不輕視他人，遠離慳吝嫉妒，沒有虛假，內心清凈，此族姓之子就會生起憐憫之心，教導他們精進修行，展示正確的方便法門，使這些眾生通過這種方便精進的力量，遠離各種衰敗和災禍，能夠發起阿耨多羅三藐三菩提心（無上正等正覺之心），並將一切善根迴向于阿耨多羅三藐三菩提，不再退轉。

【English Translation】 English version Moni (Nuqi) Che Luo (rising tone) Ye Jia Ceng Nai Jia (rising tone) Suo (rising tone) Luo (rising tone) Po She (Jin He) Mi Suo (rising tone) Ta Ba Ye, A Xian Rang (Ru He) A Li Suo (rising tone) [Lake-Old+Eye] (Ming Zeng Fan) Gong (Zhai Gong Fan) Suo (rising tone) [Lake-Old+Eye] Gong (same pronunciation as above) Hu Ceng Di (Du Mi Fan) Pi (rising tone) [Twenty/Bi] (Fu Mi) Jia (rising tone) Gong (same as above) Ti (Tu Er) Li Se Zhi (rising tone) [One*(Branch/Early)] Jia (rising tone) Gong (same as above) Jia Ceng Ni Jia (same as above) Lian Li Ye Du Mo A She (same as above) Ye Suo (rising tone) Luo (rising tone) Po Ba Tuo (rising tone) Zhe (rising tone) A (rising tone) Shu Jia (rising tone) Jia (rising tone) Di Suo (rising tone) Po He. If one can recite and uphold this mantra in this way, this son of a noble family, whether he manifests in human form or in the form of birds or beasts, to show himself to people, he will, according to their merits, preach the Dharma for them, demonstrating a skillful means. Through this skillful means, he can guide hundreds of thousands of nayutas of beings to abide in the Dharma, or to abide in the Sravaka Vehicle or Pratyekabuddha Vehicle, and through a brief skillful means, he can cause them to abide in the irreversible Anuttara-samyak-sambodhi (supreme perfect enlightenment), attaining various samadhis, various dharanis, various kshantis (patience) and various Bodhisattva grounds. This son of a noble family possesses inconceivable great skillful wisdom, accomplishing great compassion. Perhaps there are beings who can measure the limits of space, but they cannot measure the great skillful wisdom, great compassion, and the power of samadhi of the Bodhisattva Akasagarbha (name of a Bodhisattva) in accomplishing beings. This son of a noble family achieves such inconceivable virtuous merits. If there are beings who are upright in heart, without flattery or deceit, abiding in right view, neither arrogant nor belittling others, free from stinginess and jealousy, without falsehood, and with a pure heart, this son of a noble family will generate a compassionate heart, teach them to practice diligently, demonstrate the correct skillful means, so that these beings, through the power of this skillful diligence, can be free from all decline and misfortune, and can generate the mind of Anuttara-samyak-sambodhi, and dedicate all their roots of goodness to Anuttara-samyak-sambodhi, without regression.

退轉，以此方便精進力故能遍滿足六波羅蜜，勤行精進疾成阿耨多羅三藐三菩提。虛空藏菩薩成就如是不可思議功德，勤行精進，成就眾生。」爾時，彌勒菩薩白佛言：「世尊！何因緣故彼族姓子頂上獨有如意寶珠，余菩薩無邪？」

佛告彌勒：「彼虛空藏菩薩成就大悲，于諸苦危犯根本罪、趣向惡道燒滅善根而自毀壞，於此眾生是大良藥，住黑暗眾生為作大明猶如日照。若有眾生犯根本罪，疑箭在心破壞法器，永墮棄損喪失善根，必墮惡趣無歸無依，智者所棄邪惡眾生，彼族姓子能示正道，除滅煩惱令離惡趣。若有眾生貪慾瞋恚愚癡多者，言無因果不畏後世，積聚無厭常行貪嫉，乃至專行十不善業，亦教他行，彼族姓子猶如船車，能示善道及涅槃道。是故彼族姓子，唯除如來，一切世間人天皆應供養。」

爾時，彌勒菩薩白佛言：「世尊！何等是根本罪？若有眾生犯根本罪，燒滅善根趣向惡道，永墮棄損離人天樂，彼族姓子云何除罪，以善道樂及涅槃樂而充足耶？」

佛告彌勒：「剎帝利王有五種根本罪，若剎帝利王犯此罪者，燒滅善根趣向惡道，永墮棄損離人天樂。何等為五？剎帝利王若取佛物、招提僧物，若教他取，是名初罪。謗聲聞法、謗辟支佛法、謗大乘法，為作留難隱蔽覆藏，是第二

【現代漢語翻譯】現代漢語譯本：退轉，因為這種方便精進的力量，能夠圓滿地滿足六波羅蜜（六種到達彼岸的方法），勤奮修行精進，迅速成就阿耨多羅三藐三菩提（無上正等正覺）。虛空藏菩薩成就這樣不可思議的功德，勤奮修行精進，成就眾生。』當時，彌勒菩薩對佛說：『世尊！是什麼因緣使得那位族姓子（指虛空藏菩薩）的頭頂上獨有如意寶珠，而其他菩薩沒有呢？』佛告訴彌勒：『那位虛空藏菩薩成就大悲心，對於那些身處苦難、觸犯根本罪、走向惡道、燒燬善根而自我毀滅的眾生來說，是最好的良藥，對於那些身處黑暗的眾生來說，就像太陽一樣照亮他們。如果有眾生觸犯根本罪，心中充滿疑惑的箭，破壞了法器，永遠墮落、被拋棄、喪失善根，必定墮入惡道，無所依靠，被智者所拋棄的邪惡眾生，那位族姓子能夠指示他們正道，消除煩惱，使他們脫離惡道。如果有眾生貪慾、嗔恚、愚癡很重，說沒有因果，不畏懼來世，貪得無厭，常常嫉妒，甚至專門修行十不善業，也教他人修行，那位族姓子就像船和車一樣，能夠指示他們善道和涅槃之道。因此，那位族姓子，除了如來（佛）之外，一切世間的人天都應該供養他。』當時，彌勒菩薩對佛說：『世尊！什麼是根本罪？如果有眾生觸犯根本罪，燒燬善根，走向惡道，永遠墮落、被拋棄，遠離人天之樂，那位族姓子如何消除他們的罪過，用善道之樂和涅槃之樂來滿足他們呢？』佛告訴彌勒：『剎帝利王（古代印度四大種姓之一，指統治者）有五種根本罪，如果剎帝利王觸犯這些罪過，就會燒燬善根，走向惡道，永遠墮落、被拋棄，遠離人天之樂。是哪五種呢？剎帝利王如果拿取佛的財物、招提僧（寺院）的財物，或者教唆他人拿取，這叫做第一種罪。誹謗聲聞法（小乘佛教）、誹謗辟支佛法（緣覺乘佛教）、誹謗大乘法，設定障礙，隱瞞覆蓋，這是第二種罪。

【English Translation】 English version: 'Retreating, because of this expedient power of diligence, one can completely fulfill the six paramitas (six perfections), diligently practice diligence, and quickly achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment). Bodhisattva Akasagarbha (the Bodhisattva of the Treasury of Space) achieves such inconceivable merits, diligently practices diligence, and accomplishes sentient beings.' At that time, Bodhisattva Maitreya (the future Buddha) said to the Buddha, 'World Honored One! What is the cause and condition that the son of that clan (referring to Bodhisattva Akasagarbha) alone has a wish-fulfilling jewel on his head, while other Bodhisattvas do not?' The Buddha told Maitreya, 'That Bodhisattva Akasagarbha achieves great compassion. For those sentient beings who are in suffering, commit fundamental offenses, go towards evil paths, burn their roots of goodness, and destroy themselves, he is the best medicine. For those sentient beings who are in darkness, he is like the sun, illuminating them. If there are sentient beings who commit fundamental offenses, have arrows of doubt in their hearts, destroy the vessel of Dharma, forever fall, are abandoned, lose their roots of goodness, and are bound to fall into evil paths, without refuge or reliance, and are evil beings abandoned by the wise, that son of the clan can show them the right path, eliminate their afflictions, and lead them away from evil paths. If there are sentient beings who have much greed, hatred, and ignorance, say there is no cause and effect, do not fear the afterlife, are insatiable, often jealous, and even specifically practice the ten non-virtuous deeds, and also teach others to practice them, that son of the clan is like a boat and a cart, able to show them the path of goodness and the path of Nirvana. Therefore, that son of the clan, except for the Tathagata (Buddha), all beings in the world, both humans and gods, should make offerings to him.' At that time, Bodhisattva Maitreya said to the Buddha, 'World Honored One! What are the fundamental offenses? If there are sentient beings who commit fundamental offenses, burn their roots of goodness, go towards evil paths, forever fall, are abandoned, and are separated from the joys of humans and gods, how does that son of the clan eliminate their offenses, and fulfill them with the joys of the good path and the joys of Nirvana?' The Buddha told Maitreya, 'A Kshatriya king (one of the four major castes in ancient India, referring to rulers) has five fundamental offenses. If a Kshatriya king commits these offenses, he will burn his roots of goodness, go towards evil paths, forever fall, be abandoned, and be separated from the joys of humans and gods. What are the five? If a Kshatriya king takes the property of the Buddha, the property of the Sangha (monastery), or instigates others to take it, this is called the first offense. Slandering the Sravaka Dharma (Hinayana Buddhism), slandering the Pratyekabuddha Dharma (the Buddhism of the Solitary Realizers), slandering the Mahayana Dharma, creating obstacles, concealing and covering up, this is the second offense.'

罪。若有信心出家，剃除鬚髮身著染衣，或有持戒或不持戒，脫其袈裟逼令還俗，或時系閉或加杖楚，或斷其命，是第三罪。若作五逆，殺父、殺母、殺阿羅漢、破和合僧、噁心出佛身血，於此五業若造一業，是第四罪。謗無因果不畏後世，常行十不善業亦教他行，身自堅住教他堅住十不善業，是第五罪。若剎帝利王於此五罪若犯一罪，是剎帝利王燒滅善根趣向惡道，永墮棄損離人天樂。彼族姓子為是人故，于離車出現身受生，或作沙門形象威儀，或作婆羅門形象威儀，為剎帝利王說，一切智所說甚深未曾有修多羅經、諸陀羅尼、諸忍諸地，令剎帝利王發露懺悔修戒，聞定慧勤行精進得生善處。

「大臣輔相有五種根本罪。何等為五？大臣輔相若取佛物、僧物，是名初罪。若破壞城邑聚落毀害人民，是第二罪。誹謗正法如上所說，是第三罪。毀出家人令其苦惱，如上廣說，是第四罪。於五無間若作一業，是第五罪。大臣輔相於此五罪，若犯一罪如上所說。

「聲聞弟子有五種根本罪。何等為五？一者殺、二者盜、三者淫、四者妄語、五者噁心出佛身血。聲聞弟子於此五罪，若犯一罪，如上所說。

「初行菩薩有八種根本罪，毀壞大乘、燒滅善根趣向惡道，永墮棄損離人天大乘之樂，久住生死離善知

【現代漢語翻譯】現代漢語譯本：罪。如果有人有信心出家，剃除鬚髮，身穿染色的衣服，無論持戒與否，脫下他們的袈裟，強迫他們還俗，或者將他們囚禁，或者用棍棒鞭打，或者奪取他們的生命，這是第三種罪。如果犯下五逆罪，即殺父、殺母、殺阿羅漢（已證悟的聖者）、破壞僧團的和合、惡意使佛陀流血，在這五種罪業中如果犯下任何一種，這是第四種罪。誹謗因果，不畏懼來世，經常做十不善業，也教導他人去做，自己堅定地做，也教導他人堅定地做十不善業，這是第五種罪。如果剎帝利王（統治者階層）犯下這五種罪中的任何一種，這個剎帝利王就會燒燬善根，走向惡道，永遠墮落，失去人天之樂。那個族姓之子爲了這個人，在離車（古印度的一個地區）出現，化身受生，或者以沙門（出家修行者）的形象和威儀，或者以婆羅門（祭司階層）的形象和威儀，為剎帝利王宣說一切智者（佛陀）所說的甚深未曾有的修多羅經（佛經）、諸陀羅尼（咒語）、諸忍（忍辱）、諸地（菩薩的修行階段），使剎帝利王發露懺悔，修持戒律，聽聞禪定和智慧，勤奮精進，得以投生善處。大臣輔相有五種根本罪。哪五種呢？大臣輔相如果拿取佛陀的財物、僧團的財物，這稱為第一種罪。如果破壞城邑聚落，毀壞人民，這是第二種罪。誹謗正法，如上面所說，這是第三種罪。毀壞出家人，使他們痛苦惱怒，如上面詳細所說，這是第四種罪。如果犯下五無間罪中的任何一種，這是第五種罪。大臣輔相如果犯下這五種罪中的任何一種，如上面所說。聲聞弟子有五種根本罪。哪五種呢？第一是殺生，第二是偷盜，第三是邪淫，第四是妄語，第五是惡意使佛陀流血。聲聞弟子如果犯下這五種罪中的任何一種，如上面所說。初行菩薩有八種根本罪，毀壞大乘，燒燬善根，走向惡道，永遠墮落，失去人天大乘之樂，長久處於生死輪迴，遠離善知識。

【English Translation】 English version: Sins. If someone with faith leaves home, shaves their head and beard, and wears dyed robes, whether they uphold the precepts or not, if their robes are taken away, they are forced to return to lay life, or they are imprisoned, or beaten with sticks, or their life is taken, this is the third sin. If one commits the five heinous crimes, namely killing one's father, killing one's mother, killing an Arhat (an enlightened saint), disrupting the harmony of the Sangha (monastic community), or maliciously causing the Buddha to bleed, if one commits any of these five actions, this is the fourth sin. Slandering cause and effect, not fearing the afterlife, constantly engaging in the ten non-virtuous actions, and also teaching others to do so, firmly engaging in them oneself and teaching others to firmly engage in the ten non-virtuous actions, this is the fifth sin. If a Kshatriya king (ruling class) commits any of these five sins, this Kshatriya king will burn their roots of goodness, go towards evil paths, forever fall, and lose the joys of humans and gods. That son of a noble family, for the sake of this person, appears in Licchavi (an ancient region in India), takes birth, either in the form and demeanor of a Shramana (a renunciate practitioner), or in the form and demeanor of a Brahmin (priestly class), and speaks to the Kshatriya king about the profound and unprecedented Sutras (Buddhist scriptures) spoken by the All-Knowing One (Buddha), the various Dharanis (mantras), the various Kṣāntis (patience), and the various Bhumis (stages of a Bodhisattva's practice), causing the Kshatriya king to confess and repent, practice the precepts, hear about meditation and wisdom, diligently strive, and be reborn in a good place. Ministers and counselors have five fundamental sins. What are the five? If a minister or counselor takes the property of the Buddha or the Sangha, this is called the first sin. If they destroy cities and villages, harming the people, this is the second sin. Slandering the Dharma, as mentioned above, is the third sin. Destroying those who have left home, causing them suffering and distress, as detailed above, is the fourth sin. If one commits any of the five heinous crimes, this is the fifth sin. If a minister or counselor commits any of these five sins, as mentioned above. Shravaka disciples have five fundamental sins. What are the five? First is killing, second is stealing, third is sexual misconduct, fourth is lying, and fifth is maliciously causing the Buddha to bleed. If a Shravaka disciple commits any of these five sins, as mentioned above. A Bodhisattva in the initial stages of practice has eight fundamental sins, destroying the Mahayana, burning the roots of goodness, going towards evil paths, forever falling, losing the joys of humans, gods, and the Mahayana, dwelling long in the cycle of birth and death, and being far from good teachers.

識。何等為八？此諸眾生以惡行故生此險惡五濁世界，以少善根故近善知識，得聞甚深大乘經典。其人淺智善根微薄，發阿耨多羅三藐三菩提心，初行菩薩，聞說甚深法空經典，如其所聞受持讀誦。為淺識者，隨其所聞義而為演說。彼人聞法心生怖畏，便退阿耨多羅三藐三菩提、發聲聞心，此初行菩薩犯根本罪。以犯罪故燒滅善根趣向惡道，永墮棄損離於人天涅槃之樂，毀菩提心。是故菩薩應當先知眾生心行，然後漸次而為說法。譬如入海漸漸轉深，為此人故，虛空藏菩薩處處受身，令初行菩薩隨所犯罪畏墮惡道。若聞虛空藏菩薩名號，聞已歡喜欲得睹見，懺所犯罪，于夜后乃燒阿伽樓香多佉羅香，合掌恭敬稱虛空藏菩薩名號。彼族姓子，隨其所應現種種身，或現自身或梵釋身乃至現男女之身，在其人前，即令初行菩薩，隨其所犯懺悔除罪，亦復為說無上大乘甚深方便三昧、陀羅尼、諸忍諸地，令離惡道怖畏，不退阿耨多羅三藐三菩提，發大精進猶如金剛，行六波羅蜜速證阿耨多羅三藐三菩提。虛空藏菩薩若不現身，應當求請阿樓那天，作如是言：『南無阿樓那天，成就大悲，有大威勢。若出現時，光明照曜遍閻浮提並照我身，愿以我言白虛空藏菩薩，便我夢中而得見之，示我方便令我懺悔根本重罪，得摩訶衍智慧聖

【現代漢語翻譯】現代漢語譯本：什麼是八種識？這些眾生因為惡行而生於這個險惡的五濁世界，因為少許善根而接近善知識，得以聽聞甚深的大乘經典。這些人智慧淺薄，善根微弱，發起了阿耨多羅三藐三菩提心（無上正等正覺之心），初入菩薩道，聽聞講述甚深法空的經典，就按照他們所聽聞的受持讀誦。他們為那些見識淺薄的人，隨他們所聽聞的義理而進行演說。那些人聽聞佛法後心生恐懼，便退失了阿耨多羅三藐三菩提心，轉而發起了聲聞心（追求自我解脫之心），這位初行菩薩就犯了根本重罪。因為犯了罪，燒燬了善根，趨向惡道，永遠墮落，失去人天涅槃的快樂，毀壞了菩提心。因此，菩薩應當先了解眾生的心行，然後逐漸地為他們說法。譬如進入大海，要逐漸深入。爲了這些人，虛空藏菩薩（菩薩名，象徵智慧廣大如虛空）處處示現化身，讓初行菩薩因為所犯的罪而畏懼墮入惡道。如果聽到虛空藏菩薩的名號，聽后歡喜，想要見到他，懺悔所犯的罪，在夜晚之後焚燒阿伽樓香（沉香的一種）和多佉羅香（一種香料），合掌恭敬稱念虛空藏菩薩的名號。這位族姓子（指修行人），會隨其所應示現種種身，或者示現自身，或者示現梵天（色界天主）和帝釋天（欲界天主）之身，乃至示現男女之身，在那人面前，立即讓初行菩薩，隨其所犯懺悔消除罪業，也為他們講述無上大乘甚深方便三昧（禪定）、陀羅尼（總持）、諸忍（安忍）諸地（菩薩修行階位），讓他們遠離惡道的恐懼，不退失阿耨多羅三藐三菩提心，發起大精進猶如金剛，修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）迅速證得阿耨多羅三藐三菩提。如果虛空藏菩薩不現身，應當祈求阿樓那天（星宿名），這樣說：『南無阿樓那天，成就大悲，有大威勢。如果出現時，光明照耀遍佈閻浮提（我們所居住的世界）並照耀我的身體，愿你把我的話告訴虛空藏菩薩，讓我在夢中能夠見到他，指示我方便法門，讓我懺悔根本重罪，獲得摩訶衍（大乘）智慧聖果。』現代漢語譯本：什麼是八種識？這些眾生因為惡行而生於這個險惡的五濁世界，因為少許善根而接近善知識，得以聽聞甚深的大乘經典。這些人智慧淺薄，善根微弱，發起了阿耨多羅三藐三菩提心（無上正等正覺之心），初入菩薩道，聽聞講述甚深法空的經典，就按照他們所聽聞的受持讀誦。他們為那些見識淺薄的人，隨他們所聽聞的義理而進行演說。那些人聽聞佛法後心生恐懼，便退失了阿耨多羅三藐三菩提心，轉而發起了聲聞心（追求自我解脫之心），這位初行菩薩就犯了根本重罪。因為犯了罪，燒燬了善根，趨向惡道，永遠墮落，失去人天涅槃的快樂，毀壞了菩提心。因此，菩薩應當先了解眾生的心行，然後逐漸地為他們說法。譬如進入大海，要逐漸深入。爲了這些人，虛空藏菩薩（菩薩名，象徵智慧廣大如虛空）處處示現化身，讓初行菩薩因為所犯的罪而畏懼墮入惡道。如果聽到虛空藏菩薩的名號，聽后歡喜，想要見到他，懺悔所犯的罪，在夜晚之後焚燒阿伽樓香（沉香的一種）和多佉羅香（一種香料），合掌恭敬稱念虛空藏菩薩的名號。這位族姓子（指修行人），會隨其所應示現種種身，或者示現自身，或者示現梵天（色界天主）和帝釋天（欲界天主）之身，乃至示現男女之身，在那人面前，立即讓初行菩薩，隨其所犯懺悔消除罪業，也為他們講述無上大乘甚深方便三昧（禪定）、陀羅尼（總持）、諸忍（安忍）諸地（菩薩修行階位），讓他們遠離惡道的恐懼，不退失阿耨多羅三藐三菩提心，發起大精進猶如金剛，修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）迅速證得阿耨多羅三藐三菩提。如果虛空藏菩薩不現身，應當祈求阿樓那天（星宿名），這樣說：『南無阿樓那天，成就大悲，有大威勢。如果出現時，光明照耀遍佈閻浮提（我們所居住的世界）並照耀我的身體，愿你把我的話告訴虛空藏菩薩，讓我在夢中能夠見到他，指示我方便法門，讓我懺悔根本重罪，獲得摩訶衍（大乘）智慧聖果。』

【English Translation】 English version: What are the eight kinds of consciousness? These sentient beings, due to their evil deeds, are born into this perilous world of the five turbidities. Because of their meager roots of goodness, they draw near to virtuous teachers and are able to hear the profound Mahayana scriptures. These people, with their shallow wisdom and weak roots of goodness, generate the aspiration for Anuttara-samyak-sambodhi (supreme perfect enlightenment). As beginners on the Bodhisattva path, they hear the scriptures expounding the profound emptiness of phenomena. They receive, uphold, and recite these scriptures according to what they have heard. For those with shallow understanding, they explain the meaning according to what they have heard. When those people hear the Dharma, they become fearful and retreat from the aspiration for Anuttara-samyak-sambodhi, instead generating the aspiration for a Sravaka (a disciple seeking personal liberation). This beginner Bodhisattva commits a fundamental transgression. Because of this transgression, they burn away their roots of goodness and turn towards evil paths, falling away forever, losing the joy of human and heavenly rebirths and Nirvana, and destroying their Bodhi mind. Therefore, Bodhisattvas should first understand the minds and actions of sentient beings, and then gradually teach them the Dharma. It is like entering the ocean, where one gradually goes deeper. For the sake of these people, Bodhisattva Akasagarbha (a Bodhisattva whose wisdom is as vast as space) manifests bodies in various places, causing the beginner Bodhisattva to fear falling into evil paths because of their transgressions. If they hear the name of Bodhisattva Akasagarbha, and upon hearing it, rejoice and wish to see him, and repent of their transgressions, then after nightfall, they should burn Agaru incense (a type of agarwood) and Tagara incense (a type of fragrance), and with palms joined respectfully, recite the name of Bodhisattva Akasagarbha. This person of good lineage will manifest various bodies as appropriate, either manifesting his own body, or the bodies of Brahma (the lord of the Form Realm) and Sakra (the lord of the Desire Realm), or even the bodies of men and women. In front of that person, he will immediately cause the beginner Bodhisattva to repent and eliminate their transgressions, and will also explain the unsurpassed Mahayana profound expedient Samadhi (meditative absorption), Dharani (mantras), the various Ksamti (patience), and the various Bhumi (stages of Bodhisattva practice), causing them to be free from the fear of evil paths, not to retreat from Anuttara-samyak-sambodhi, to generate great diligence like a diamond, to practice the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), and to quickly attain Anuttara-samyak-sambodhi. If Bodhisattva Akasagarbha does not manifest, one should beseech the star Aloraka, saying: 『Namo Aloraka, who has achieved great compassion and great power. If you appear, may your light shine throughout Jambudvipa (the world we live in) and illuminate my body. May you convey my words to Bodhisattva Akasagarbha, so that I may see him in my dreams, and he may show me the expedient means to repent of my fundamental transgressions and attain the wisdom of the Mahayana.』 English version: What are the eight kinds of consciousness? These sentient beings, due to their evil deeds, are born into this perilous world of the five turbidities. Because of their meager roots of goodness, they draw near to virtuous teachers and are able to hear the profound Mahayana scriptures. These people, with their shallow wisdom and weak roots of goodness, generate the aspiration for Anuttara-samyak-sambodhi (supreme perfect enlightenment). As beginners on the Bodhisattva path, they hear the scriptures expounding the profound emptiness of phenomena. They receive, uphold, and recite these scriptures according to what they have heard. For those with shallow understanding, they explain the meaning according to what they have heard. When those people hear the Dharma, they become fearful and retreat from the aspiration for Anuttara-samyak-sambodhi, instead generating the aspiration for a Sravaka (a disciple seeking personal liberation). This beginner Bodhisattva commits a fundamental transgression. Because of this transgression, they burn away their roots of goodness and turn towards evil paths, falling away forever, losing the joy of human and heavenly rebirths and Nirvana, and destroying their Bodhi mind. Therefore, Bodhisattvas should first understand the minds and actions of sentient beings, and then gradually teach them the Dharma. It is like entering the ocean, where one gradually goes deeper. For the sake of these people, Bodhisattva Akasagarbha (a Bodhisattva whose wisdom is as vast as space) manifests bodies in various places, causing the beginner Bodhisattva to fear falling into evil paths because of their transgressions. If they hear the name of Bodhisattva Akasagarbha, and upon hearing it, rejoice and wish to see him, and repent of their transgressions, then after nightfall, they should burn Agaru incense (a type of agarwood) and Tagara incense (a type of fragrance), and with palms joined respectfully, recite the name of Bodhisattva Akasagarbha. This person of good lineage will manifest various bodies as appropriate, either manifesting his own body, or the bodies of Brahma (the lord of the Form Realm) and Sakra (the lord of the Desire Realm), or even the bodies of men and women. In front of that person, he will immediately cause the beginner Bodhisattva to repent and eliminate their transgressions, and will also explain the unsurpassed Mahayana profound expedient Samadhi (meditative absorption), Dharani (mantras), the various Ksamti (patience), and the various Bhumi (stages of Bodhisattva practice), causing them to be free from the fear of evil paths, not to retreat from Anuttara-samyak-sambodhi, to generate great diligence like a diamond, to practice the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), and to quickly attain Anuttara-samyak-sambodhi. If Bodhisattva Akasagarbha does not manifest, one should beseech the star Aloraka, saying: 『Namo Aloraka, who has achieved great compassion and great power. If you appear, may your light shine throughout Jambudvipa (the world we live in) and illuminate my body. May you convey my words to Bodhisattva Akasagarbha, so that I may see him in my dreams, and he may show me the expedient means to repent of my fundamental transgressions and attain the wisdom of the Mahayana.』

眼。』爾時應當眠寢本處，至阿樓那出時，虛空藏菩薩為初行菩薩夢中現身，為說大智方便令其悔罪。亦不忘失菩提之心，逮得三昧堅住大乘，速滿足六波羅蜜，不久當得阿耨多羅三藐三菩提。是名初行菩薩第一之罪。

「若初行菩薩語眾生言：『汝于大乘不能善修般若波羅蜜，亦復不能得成阿耨多羅三藐三菩提。汝應速發聲聞辟支佛心，汝可速得出離生死。』余如上說，是名初行菩薩第二之罪。

「複次，若初行菩薩說眾人言：『汝何為堅持波羅提木叉戒？應速發阿耨多羅三藐三菩提心，讀誦摩訶衍經。若以煩惱故，起身口意不善業不者，皆當除滅不受果報。』余如上說，是名初行菩薩第三之罪。

「複次，若初行菩薩語眾生言：『族姓子！汝不應聽受聲聞經法，應當覆藏。何以故？不能令汝得大果報、永斷煩惱。應當聽受摩訶衍經，令汝惡行一切消滅，速證阿耨多羅三藐三菩提。』若彼眾生受是見者，犯根本罪，是名初行菩薩第四之罪。

「複次，若初行菩薩為名利故，讀誦解說摩訶衍經，作如是言：『我是摩訶衍人。』見他得利心懷瞋恨，自高其身卑下他人，以嫉妒故，自說己身得過人法，是人于摩訶衍中而犯重罪，趣向惡道永墮棄損。猶如有人慾入大海，修治船舫欲至寶所，中路船

【現代漢語翻譯】現代漢語譯本：『眼。』那時，應當回到自己的住處睡覺，直到黎明時分，虛空藏菩薩（虛空般智慧的菩薩）會以夢境的形式顯現在初行菩薩面前，為他們講述大智慧的方便法門，讓他們懺悔罪過。同時，也不會忘記菩提之心（覺悟之心），從而獲得三昧（禪定），堅定地安住于大乘（菩薩乘），迅速圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），不久就能證得阿耨多羅三藐三菩提（無上正等正覺）。這被稱為初行菩薩的第一種罪過。現代漢語譯本：『如果初行菩薩對眾生說：』你不能很好地修習般若波羅蜜（以智慧到達彼岸），也不能成就阿耨多羅三藐三菩提。你應該儘快發起聲聞（聽聞佛法而修行）或辟支佛（獨自覺悟）之心，你可以儘快脫離生死輪迴。』其餘的如同上面所說，這被稱為初行菩薩的第二種罪過。現代漢語譯本：『再者，如果初行菩薩對眾人說：』你們為什麼還要堅持波羅提木叉戒（別解脫戒）？應該儘快發起阿耨多羅三藐三菩提心，讀誦摩訶衍經（大乘經典）。如果因為煩惱而起身口意的不善業，都應當消除，不會承受果報。』其餘的如同上面所說，這被稱為初行菩薩的第三種罪過。現代漢語譯本：『再者，如果初行菩薩對眾生說：』善男子！你不應該聽受聲聞的經法，應當將其隱藏起來。為什麼呢？因為它不能讓你獲得大的果報，永遠斷除煩惱。你應該聽受摩訶衍經，讓你的惡行全部消滅，迅速證得阿耨多羅三藐三菩提。』如果那些眾生接受這種見解，就犯了根本罪，這被稱為初行菩薩的第四種罪過。現代漢語譯本：『再者，如果初行菩薩爲了名利，讀誦解說摩訶衍經，並說：』我是修習大乘的人。』看到別人獲得利益就心生嗔恨，抬高自己貶低他人，因為嫉妒，就說自己得到了超越常人的法，這樣的人在大乘中犯了重罪，會墮入惡道，永遠被拋棄。就像有人想要進入大海，修好船隻想要到達寶藏之地，結果在半路船隻損壞，無法到達寶藏之地一樣。

【English Translation】 English version: 'Eye.' At that time, one should return to their dwelling and sleep. When the light of dawn appears, the Bodhisattva Akasagarbha (Bodhisattva of the space-like wisdom) will appear in the dreams of the newly practicing Bodhisattvas, teaching them the expedient methods of great wisdom, enabling them to repent their sins. They will also not forget the Bodhi mind (mind of enlightenment), thereby attaining Samadhi (meditative absorption), firmly abiding in the Mahayana (Great Vehicle), quickly fulfilling the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), and soon attaining Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). This is called the first offense of a newly practicing Bodhisattva. English version: 'If a newly practicing Bodhisattva says to sentient beings: 'You cannot properly cultivate Prajna Paramita (perfection of wisdom) in the Mahayana, nor can you attain Anuttara-samyak-sambodhi. You should quickly develop the mind of a Sravaka (hearer of the Dharma) or Pratyekabuddha (solitary enlightened one), you can quickly escape the cycle of birth and death.' The rest is as described above. This is called the second offense of a newly practicing Bodhisattva. English version: 'Furthermore, if a newly practicing Bodhisattva says to the crowd: 'Why do you still adhere to the Pratimoksha precepts (rules of monastic discipline)? You should quickly develop the mind of Anuttara-samyak-sambodhi, and recite the Mahayana Sutras (Great Vehicle scriptures). If, due to afflictions, you commit unwholesome actions of body, speech, and mind, they should all be eliminated and you will not receive the karmic consequences.' The rest is as described above. This is called the third offense of a newly practicing Bodhisattva. English version: 'Furthermore, if a newly practicing Bodhisattva says to sentient beings: 'Noble son! You should not listen to the teachings of the Sravakas, you should conceal them. Why? Because they cannot enable you to obtain great rewards and permanently cut off afflictions. You should listen to the Mahayana Sutras, which will cause all your evil deeds to be eliminated, and you will quickly attain Anuttara-samyak-sambodhi.' If those sentient beings accept this view, they commit a fundamental offense. This is called the fourth offense of a newly practicing Bodhisattva. English version: 'Furthermore, if a newly practicing Bodhisattva, for the sake of fame and gain, recites and explains the Mahayana Sutras, and says: 'I am a practitioner of the Mahayana.' Upon seeing others gain benefits, they harbor anger, elevate themselves and belittle others. Due to jealousy, they claim to have attained extraordinary qualities. Such a person commits a grave offense in the Mahayana, will fall into evil paths, and be forever abandoned. It is like someone who wants to enter the ocean, repairs their ship to reach a place of treasures, but the ship breaks down halfway, and they cannot reach the place of treasures.'

壞喪失身命。初行菩薩亦復如是，欲入摩訶衍海，以嫉妒故而作妄語，毀破信船、斷智慧命，是摩訶羅凡小菩薩犯根本罪，是名初行菩薩第五之罪。

「複次，族姓子！未來世中當有出家、在家初行菩薩，受持讀誦甚深空義、三昧、陀羅尼、諸忍諸地，大人所行諸莊嚴事，大乘經典。作如是心，為他解說：『此諸法者，是我所證，我今以大悲故為汝解說。汝應修習，汝亦不久於此深法當自知見。』彼人不言我但讀誦此甚深法，為他解說而實未證。妄說己身得三世諸佛、菩薩摩訶薩、諸賢聖人量過大海所證之法。猶如有逕過曠野飢渴所逼，甚大疲乏趣彼樹林樹，求索飲食，舍甘果樹往趣毒樹，食其果實即便命終。我說此人亦復如是，得難得身，值善知識遇大乘法；貪利養故，虛自稱舉卑下他人，如是之人，犯根本罪趣向惡道，永墮棄損，智者所賤。是人不應親近。剎利、波羅門、毗舍、首陀羅及諸智人，若親近者皆悉犯罪。是名初行菩薩第六之罪。

「複次，族姓子！未來世中剎帝利王，有旃陀羅國師宰相輔佐大臣旃陀羅醫，又有愚癡自謂明智，起大憍慢。如是等人，多饒財寶廣修種種佈施福業，持佈施故，憍慢放逸。向剎利王說諸沙門種種過惡，亦向沙門說王過惡。國王力故謫沙門、侵奪財物。時諸比丘

【現代漢語翻譯】現代漢語譯本喪失生命是極其糟糕的。初行菩薩也是如此，想要進入摩訶衍（Mahayana，大乘）的海洋，卻因為嫉妒而說妄語，毀壞了信心的船隻，斷送了智慧的生命。這是摩訶羅凡（Maharola，大惡）小菩薩所犯的根本罪，這是初行菩薩的第五種罪過。再者，族姓子！未來世中，將會有出家和在家的初行菩薩，他們受持讀誦甚深的空性之義、三昧（Samadhi，禪定）、陀羅尼（Dharani，總持）、各種忍辱和各種菩薩的修行階段，以及大人物所修行的各種莊嚴之事，還有大乘經典。他們會這樣想，併爲他人解說：『這些法是我所證悟的，我現在因為大悲心而為你們解說。你們應當修習，你們不久也會對這甚深的法有所知見。』他們不說自己只是讀誦這些甚深之法，為他人解說而實際上並未證悟。他們妄稱自己得到了三世諸佛、菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）、以及諸賢聖人所證悟的、如同大海般深廣的法。這就好比有人經過曠野，飢渴難耐，非常疲憊地走到樹林，想要尋找食物，卻捨棄了甘甜的果樹，走向毒樹，吃了毒果就立刻喪命。我說這個人也是如此，得到了難得的人身，遇到了善知識，遇到了大乘佛法；卻因為貪圖利益供養，虛假地抬高自己，貶低他人。這樣的人，犯了根本罪，走向惡道，永遠墮落，被智者所鄙視。這樣的人不應該親近。剎帝利（Kshatriya，貴族）、婆羅門（Brahmana，祭司）、吠舍（Vaishya，商人）、首陀羅（Shudra，奴隸）以及所有智者，如果親近這樣的人，都會犯下罪過。這是初行菩薩的第六種罪過。再者，族姓子！未來世中，剎帝利（Kshatriya，貴族）國王會有旃陀羅（Chandala，賤民）國師、宰相、輔佐大臣和旃陀羅（Chandala，賤民）醫生，還有愚癡卻自認為聰明的人，他們會生起極大的驕慢。這些人，擁有很多財富，廣泛地修習各種佈施的福業，因為佈施而驕慢放縱。他們會向剎帝利（Kshatriya，貴族）國王說各種沙門（Shramana，修行者）的過錯，也會向沙門（Shramana，修行者）說國王的過錯。國王因為權勢，會貶謫沙門，侵奪他們的財物。這時，各位比丘（Bhikkhu，出家僧人）

【English Translation】 English version It is terrible to lose one's life. A Bodhisattva in the initial stages is also like this. Wanting to enter the ocean of Mahayana, they speak falsely due to jealousy, destroying the ship of faith and cutting off the life of wisdom. This is a fundamental offense committed by a Maharola (great evil) minor Bodhisattva, and it is the fifth offense of a Bodhisattva in the initial stages. Furthermore, son of a noble family! In the future, there will be both ordained and lay Bodhisattvas in the initial stages who uphold, recite, and explain the profound meaning of emptiness, Samadhi (meditative absorption), Dharani (mantras), various forms of patience, various stages of practice, the magnificent deeds of great beings, and the Mahayana scriptures. They will think and explain to others, 'These teachings are what I have realized, and now I explain them to you out of great compassion. You should practice, and you too will soon come to know and see this profound teaching for yourselves.' They do not say that they merely recite these profound teachings and explain them to others without having actually realized them. They falsely claim to have attained the teachings realized by the Buddhas of the three times, Bodhisattva-Mahasattvas (great Bodhisattvas), and all the sages, which are as vast as the ocean. It is like someone who, having passed through a wilderness, is driven by hunger and thirst, and, greatly fatigued, goes to a grove of trees seeking food. They abandon the sweet fruit trees and go to the poisonous trees, eating their fruit and immediately dying. I say that this person is also like that. They have obtained a rare human body, encountered a good teacher, and encountered the Mahayana Dharma; yet, out of greed for gain and offerings, they falsely elevate themselves and belittle others. Such a person commits a fundamental offense, goes towards evil paths, falls into ruin forever, and is despised by the wise. Such a person should not be approached. Kshatriyas (warriors), Brahmanas (priests), Vaishyas (merchants), Shudras (laborers), and all wise people, if they associate with such a person, will all commit offenses. This is the sixth offense of a Bodhisattva in the initial stages. Furthermore, son of a noble family! In the future, a Kshatriya (warrior) king will have Chandala (outcaste) state preceptors, prime ministers, assistant ministers, and Chandala (outcaste) doctors, as well as foolish people who consider themselves wise, and they will develop great arrogance. These people, possessing much wealth, extensively practice various meritorious acts of giving, and because of their giving, they become arrogant and unrestrained. They will speak to the Kshatriya (warrior) king about the various faults of the Shramanas (ascetics), and they will also speak to the Shramanas (ascetics) about the faults of the king. Because of the king's power, he will demote the Shramanas and seize their property. At that time, the Bhikkhus (monks)

為彼所逼，便取佛物、招提僧物及己身物而用與之。諸栴陀羅得是物已，以上王如是之人，俱犯重罪是名第七之罪。

「複次，未來世中有惡國王、旃陀羅沙門，非法是法，舍修多羅毗尼正戒，亦復不依黑印大印大悲導師所說般若波羅蜜戒，及余修多羅中善方便戒，更作異法造新制限，惱亂行法比丘，以惱亂故不能修習毗婆舍那及舍摩他，多行學問歡作眾事。行是業故，不能制伏諸結煩惱。是諸比丘既失善心又破威儀，所行怠慢，實非沙門自稱沙門，不修梵行自稱梵行，無所忌難高聲言論。猶如具音善能說法，令剎利王、大臣輔佐恭敬供養，向諸白衣妄說行法比丘種種過惡，令王大臣起嫌責心，取行法比丘資生之物回與居家比丘，如是之人俱犯重罪。何以故？禪定比丘是良福田、是三昧、陀羅尼、諸忍諸地之器，演說正道能作照明，度脫眾生煩惱諸業。佛為不具法初行菩薩，說此八根本罪。初行菩薩於此八事若犯一罪，是初行菩薩燒滅善根趣向惡道，永墮棄損離人天樂，毀菩提心。

「虛空藏菩薩為是人故，于諸方土處處現身，或現沙門形相威儀乃至畜生形相威儀，廣說如首楞嚴經，處處為諸眾生解說如來甚深修多羅、三昧、陀羅尼、諸忍諸地，令彼犯罪無方便慧初行菩薩心生慚愧，深懷怖畏發露懺悔。

【現代漢語翻譯】現代漢語譯本被那些人逼迫，就拿佛的財物、寺院僧眾的財物以及自己的財物給他們用。那些旃陀羅（賤民）得到這些財物后，連同以上述方式對待僧人的國王，都犯了重罪，這被稱為第七種罪。

「再者，未來世中，會有邪惡的國王和旃陀羅沙門（賤民出家人），他們把非法說成是法，捨棄《修多羅》（經藏）和《毗尼》（律藏）的正戒，也不遵循黑印、大印、大悲導師（指佛陀）所說的《般若波羅蜜戒》，以及其他《修多羅》中的善巧方便戒，反而另立異法，製造新的限制，擾亂修行佛法的比丘。因為受到擾亂，他們不能修習毗婆舍那（內觀）和舍摩他（止觀），反而熱衷於學習各種知識，喜歡做各種事情。因為從事這些行為，他們不能制伏各種煩惱。這些比丘既失去了善心，又破壞了威儀，行為懈怠，實際上不是沙門卻自稱沙門，不修梵行卻自稱修梵行，毫無顧忌地高聲議論。他們就像聲音洪亮、善於說法的人，讓剎利王（貴族）、大臣和輔佐官員恭敬供養他們，卻向在家信徒妄說修行佛法的比丘的種種過錯，使國王和大臣產生嫌棄責備之心，奪取修行佛法比丘的資生之物，轉給在家的比丘。像這樣的人都犯了重罪。為什麼呢？因為禪定比丘是良田福地，是三昧（禪定）、陀羅尼（總持）、各種忍辱和各種境界的器皿，他們演說正道，能夠照亮世間，度脫眾生的煩惱和業障。佛為那些不具足法、初發心的菩薩，說了這八種根本罪。初發心的菩薩如果犯了這八種罪中的任何一種，就會燒燬善根，走向惡道，永遠墮落，失去人天之樂，毀壞菩提心。

「虛空藏菩薩爲了這些人，在各個地方處處顯現身形，有時顯現沙門的形相和威儀，甚至顯現畜生的形相和威儀，詳細情況如《首楞嚴經》所說。他處處為眾生解說如來甚深的《修多羅》、《三昧》、《陀羅尼》、各種忍辱和各種境界，使那些犯罪、沒有方便智慧的初發心菩薩心生慚愧，深懷恐懼，發露懺悔。

【English Translation】 English version Being compelled by them, they would take the Buddha's property, the Sangha's property, and their own property to give to them. Those Chandala (outcasts), having received these things, along with the king who treats the monks in this way, all commit grave offenses; this is called the seventh offense.

Furthermore, in the future, there will be evil kings and Chandala (outcast) monks who will declare what is not Dharma to be Dharma, abandon the correct precepts of the Sutras and Vinaya, and not follow the Prajna Paramita precepts spoken by the Black Seal, Great Seal, and Great Compassion Teacher (referring to the Buddha), nor the skillful means precepts in other Sutras. Instead, they will create different laws and new restrictions, disturbing the Dharma-practicing Bhikkhus. Because of this disturbance, they will be unable to practice Vipassana (insight meditation) and Samatha (calm abiding meditation), and instead will be keen on learning various knowledge and enjoy doing various things. Because of engaging in these activities, they will be unable to subdue their afflictions. These Bhikkhus, having lost their good minds and broken their deportment, will be lazy in their conduct. They are not actually Sramanas (monks) but call themselves Sramanas, not practicing Brahmacharya (celibacy) but call themselves practicing Brahmacharya, and without any restraint, they will speak loudly. They are like those with good voices who are skilled in speaking Dharma, causing Kshatriya (nobles), ministers, and assistants to respectfully make offerings to them. However, they falsely speak to lay people about the various faults of the Dharma-practicing Bhikkhus, causing the king and ministers to develop feelings of dislike and blame. They take the necessities of the Dharma-practicing Bhikkhus and give them to the lay Bhikkhus. Such people all commit grave offenses. Why is this so? Because the meditation Bhikkhus are fields of merit, vessels of Samadhi (meditation), Dharani (mantras), various forms of patience, and various stages. They expound the correct path, illuminate the world, and liberate sentient beings from afflictions and karmic obstacles. The Buddha spoke of these eight fundamental offenses for those Bodhisattvas who are not fully accomplished in the Dharma and are beginners. If a beginner Bodhisattva commits any one of these eight offenses, they will burn their roots of goodness, go towards evil paths, fall forever, lose the joys of humans and gods, and destroy their Bodhicitta (mind of enlightenment).

For the sake of these people, the Bodhisattva Akasagarbha manifests his body everywhere in all directions, sometimes appearing in the form and deportment of a Sramana, and even in the form and deportment of an animal, as described in detail in the Surangama Sutra. He explains to sentient beings everywhere the profound Sutras, Samadhi, Dharani, various forms of patience, and various stages of the Tathagata, causing those beginner Bodhisattvas who have committed offenses and lack skillful wisdom to feel ashamed, deeply fearful, and to confess and repent.

若諸眾生聞虛空藏菩薩名號，欲得都見懺悔重罪，永得除滅惡道畏者，應當禮敬稱虛空藏菩薩名號。彼族姓子，隨其福力，或現自身，或現梵釋身乃至現男女身，在其人前，令初行菩薩隨所犯罪而得懺悔，亦為演說無上大乘甚深方便三昧陀羅尼，令其堅住諸忍諸地，永得遠離惡道怖畏，于阿耨多羅三藐三菩提而不退轉，有大精進勇猛之力，猶如電光修行六波羅蜜，速成阿耨多羅三藐三菩提。

「若彼族姓子，不為現身令得見者，彼若有罪初行菩薩，于夜後分向于東方燒香，禮拜求請阿樓那天，作如是言：『南無阿樓那天，成就大悲有大威勢，若出現時，光明照曜遍閻浮提並照我身，愿以我言白虛空藏菩薩使我夢中而得見之，示我方便令我懺悔根本重罪，得摩訶衍智慧聖眼。』爾時，應當眠寢本處，至阿樓那出時，虛空藏菩薩為初行菩薩，夢中現身，為說大智方便，令其悔罪永忘失菩提之心，逮得三昧堅住大乘，速滿足六波羅蜜。不久，當得阿耨多羅三藐三菩提。以有如是精進勇猛不可思議大功德故，虛空藏菩薩頂上有此如意寶珠。

「複次，族姓子！若有眾生聞虛空藏菩薩名號，圖畫形像而供養者，其人所生之處，火不能燒、水不能溺、兵刃不害，毒不能傷，人與非人無能侵害，終不橫死；王事不加，不

【現代漢語翻譯】現代漢語譯本：如果眾生聽聞虛空藏菩薩（虛空般廣大，能容納一切智慧的菩薩）的名號，想要完全懺悔重罪，永遠消除墮入惡道的恐懼，應當禮敬並稱念虛空藏菩薩的名號。這位善男子或善女人，會根據他們的福德力量，或者顯現自身，或者顯現梵天（創造之神）或帝釋天（眾神之王）的身形，甚至顯現男女之身，在他們面前，讓初發心的菩薩能夠根據所犯的罪過進行懺悔，也為他們演說無上大乘甚深方便的三昧陀羅尼（一種禪定和咒語），使他們堅定地安住于各種忍辱和菩薩的各個階位，永遠遠離惡道的恐懼，在證得阿耨多羅三藐三菩提（無上正等正覺）的道路上永不退轉，擁有強大的精進勇猛之力，如同閃電般修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），迅速成就阿耨多羅三藐三菩提。如果這位善男子或善女人，沒有顯現身形讓他們見到，那麼如果有犯了罪的初發心菩薩，在夜晚後半段面向東方燒香，禮拜祈請阿樓那天（黎明之神），這樣說：『南無阿樓那天，您成就大悲，擁有大威勢，當您出現時，光明照耀遍佈閻浮提（我們所居住的世界）並照耀我的身體，愿您將我的話轉告虛空藏菩薩，使我能在夢中見到他，指示我懺悔根本重罪的方法，獲得摩訶衍（大乘）的智慧聖眼。』這時，應當在原來的地方睡覺，等到阿樓那出現時，虛空藏菩薩會為初發心的菩薩在夢中顯現身形，為他們講述大智慧的方便法門，讓他們懺悔罪過，永遠不會失去菩提之心，獲得三昧，堅定地安住于大乘，迅速圓滿六波羅蜜。不久，他們將證得阿耨多羅三藐三菩提。因為有這樣精進勇猛不可思議的大功德，虛空藏菩薩的頭頂上才有這顆如意寶珠。再者，善男子或善女人！如果有眾生聽聞虛空藏菩薩的名號，繪製他的形像並供養，那麼這個人所出生的地方，火不能燒，水不能淹，兵器不能傷害，毒藥不能傷害，人和非人（鬼神等）都不能侵害，最終不會橫死；不會遭受王法的懲罰，不會被盜賊所侵擾。

【English Translation】 English version: If sentient beings hear the name of Bodhisattva Akasagarbha (the Bodhisattva whose wisdom is as vast as space, encompassing all wisdom), and wish to completely repent of their grave offenses, and forever eliminate the fear of falling into evil realms, they should pay homage to and recite the name of Bodhisattva Akasagarbha. This son or daughter of good family, according to their meritorious power, may manifest their own form, or the form of Brahma (the creator god) or Indra (the king of gods), or even the form of a man or woman, in front of them, enabling the newly initiated Bodhisattva to repent according to the offenses they have committed. They also expound the profound Samadhi Dharani (a form of meditation and mantra) of the unsurpassed Great Vehicle, enabling them to firmly abide in various forms of patience and the various stages of a Bodhisattva, forever free from the fear of evil realms, and never regress on the path to attaining Anuttara-samyak-sambodhi (unexcelled complete enlightenment), possessing great diligence and courageous power, like lightning practicing the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), quickly achieving Anuttara-samyak-sambodhi. If this son or daughter of good family does not manifest a form for them to see, then if there is a newly initiated Bodhisattva who has committed offenses, in the latter part of the night, facing east, they should burn incense, pay homage, and pray to Aruna (the god of dawn), saying: 『Namo Aruna, you who have achieved great compassion and possess great power, when you appear, your light illuminates Jambudvipa (the world we inhabit) and shines upon my body. May you convey my words to Bodhisattva Akasagarbha, so that I may see him in my dreams, and he may show me the means to repent of my fundamental grave offenses, and obtain the wisdom eye of the Mahayana (Great Vehicle).』 At this time, they should sleep in their original place, and when Aruna appears, Bodhisattva Akasagarbha will manifest his form in the dream of the newly initiated Bodhisattva, and explain the expedient methods of great wisdom, enabling them to repent of their offenses, never lose their Bodhi mind, attain Samadhi, firmly abide in the Great Vehicle, and quickly fulfill the Six Paramitas. Before long, they will attain Anuttara-samyak-sambodhi. Because of such diligent, courageous, and inconceivable great merit, Bodhisattva Akasagarbha has this wish-fulfilling jewel on his head. Furthermore, son or daughter of good family! If there are sentient beings who hear the name of Bodhisattva Akasagarbha, draw his image, and make offerings, then the place where this person is born, fire cannot burn, water cannot drown, weapons cannot harm, poison cannot injure, neither humans nor non-humans (ghosts and spirits) can harm them, and they will not die an untimely death; they will not suffer the punishment of the king's law, and will not be invaded by thieves.

犯根本重罪；無有疾病，亦不餓死。命欲終時乃至眼不見色、耳不聞聲、鼻不聞香、舌不知味、身不覺觸，猶有微細出入氣息，身少識在乃至最後微識。爾時，虛空藏菩薩即為現身，若此眾生先事梵天現梵天象，先事魔王、那羅延天、摩醯首羅、釋提桓因、轉輪聖王、日月天子、提頭賴吒乃至毗沙門王，隨其所事，于彼人前示現其身，而說偈言：

「『如是四聖諦，　　智慧者所見，　　以知于生死，　　能度諸有海。』

「時彼眾生於意識中知此法已，皆生善處。若有眾生信敬佛者，即現佛身而說偈言：

「『佛正智清凈，　　能度諸有海；　　速得證諸地，　　遠離一切苦。』

「爾時，眾生聞說是語，思惟佛功德故，命終之後所往生處，國土清凈無有五濁。面見諸佛，現在說法，念法、念僧亦復如是。虛空藏菩薩成就如是不可思議甚深功德，若有眾生欲得種種心自在者，于夜後分應凈澡浴恭敬禮拜虛空藏菩薩，于諸眾生起慈愍心，作如是言：『念我念我，有大智得大慈悲虛空藏菩薩！愿與我念定方便。』即說是咒：

「『跢侄他戶噌嬈曷啰(上)那(上)溪跛叉(器我反，余同)你黎三慕(上)馱啰(上)皤多嚟跢那(上)夜摩訶迦噌奶迦(同上)阿(上)弩跛蟾(時呂反，下同)

【現代漢語翻譯】現代漢語譯本犯下根本重罪的人，沒有疾病，也不會餓死。當生命即將終結時，甚至眼睛看不見顏色，耳朵聽不見聲音，鼻子聞不到香味，舌頭嘗不出味道，身體感覺不到觸覺，仍然有微弱的呼吸，身體還有少許意識，直到最後的微弱意識。那時，虛空藏菩薩（Akasagarbha Bodhisattva）就會顯現身形。如果這個眾生先前侍奉梵天（Brahma），就顯現梵天的形象；如果先前侍奉魔王（Mara）、那羅延天（Narayana）、摩醯首羅（Mahesvara）、釋提桓因（Sakra devanam Indra）、轉輪聖王（Cakravartin）、日月天子（Sun and Moon Devas）、提頭賴吒（Dhritarashtra）乃至毗沙門王（Vaisravana），就隨其所侍奉的對象，在那人面前顯現其身，並說偈語：『如是四聖諦（catvari arya satyani），是具有智慧的人所能見到的，通過了解生死，能夠度過諸有的苦海。』那時，那個眾生在意識中瞭解了這個法之後，都會往生到善處。如果有眾生信仰和尊敬佛陀，虛空藏菩薩就會顯現佛身，並說偈語：『佛陀的正智清凈，能夠度過諸有的苦海；迅速證得諸地（bhumi），遠離一切痛苦。』那時，眾生聽到這些話，因為思惟佛陀的功德，命終之後所往生的地方，國土清凈沒有五濁（panca kasaya）。能夠面見諸佛，聽聞他們說法，憶念佛法，憶念僧伽（samgha）也是如此。虛空藏菩薩成就瞭如此不可思議的甚深功德。如果有眾生想要獲得種種心的自在，應該在夜晚後半段，凈身沐浴，恭敬禮拜虛空藏菩薩，對一切眾生生起慈悲憐憫之心，這樣說：『憶念我，憶念我，具有大智慧和大慈悲的虛空藏菩薩！愿賜予我念定方便。』然後就說這個咒語：『怛侄他戶噌嬈曷啰那溪跛叉你黎三慕馱啰皤多嚟跢那夜摩訶迦噌奶迦阿弩跛蟾』

【English Translation】 English version Those who have committed fundamental grave offenses will not suffer from illness or starvation. When their life is about to end, even when their eyes cannot see colors, their ears cannot hear sounds, their noses cannot smell fragrances, their tongues cannot taste flavors, and their bodies cannot feel touch, there will still be faint breaths, and a slight consciousness remains in the body until the very last trace of consciousness. At that time, Akasagarbha Bodhisattva will manifest his form. If this being previously served Brahma, he will appear in the form of Brahma; if they previously served Mara, Narayana, Mahesvara, Sakra devanam Indra, a Cakravartin, the Sun and Moon Devas, Dhritarashtra, or even Vaisravana, he will appear before that person in the form of the deity they served, and speak the following verse: 'These Four Noble Truths (catvari arya satyani) are seen by the wise; by understanding birth and death, one can cross the ocean of existence.' Then, when that being understands this Dharma in their consciousness, they will all be reborn in good realms. If there are beings who believe in and respect the Buddha, Akasagarbha Bodhisattva will manifest the form of the Buddha and speak the following verse: 'The Buddha's right wisdom is pure, able to cross the ocean of existence; quickly attain the bhumis, and be free from all suffering.' At that time, when beings hear these words, because they contemplate the Buddha's merits, after their lives end, the place they are reborn will be a pure land without the five turbidities (panca kasaya). They will be able to see the Buddhas, hear them preach the Dharma, and remember the Dharma and the Sangha (samgha) in the same way. Akasagarbha Bodhisattva has accomplished such inconceivable and profound merits. If there are beings who wish to obtain various kinds of freedom of mind, they should, in the latter part of the night, purify themselves by bathing, respectfully bow to Akasagarbha Bodhisattva, and generate compassion and pity for all beings, saying: 'Remember me, remember me, Akasagarbha Bodhisattva, who has great wisdom and great compassion! May you grant me the expedient of meditative concentration.' Then, they should recite this mantra: 'Tadyatha hucam raho ratna kshipa ni li sammudhara patale tanaya mahakacana anupacama'

婆(上)從弭唎底阿(上)伽(上)羅(上)蟾婆從弭唎底皤阇(上)㘕(上)蟾婆(上)從弭唎底曷嚧輸從弭唎底阿(上)那(上)摩從弭唎底蒲跢俱知從弭唎底沙(上)婆訶』

「若誦持是咒，即得入念定方便。複次，若欲讀誦種種經論，若佛所說、若弟子所說者，應凈澡浴，余如上說，即說咒曰：

「『跢侄他阿(上)你羅(上)阇(上)[壹(皮/?)]鉗蒲(上)沙(疏可)阇(上)[壹(皮/?)]夜皤那(上)阇(上)[壹(皮/?)]跛叉娑(上)迷跛姹(刃下)羅(上)阇(上)沙(疏可)沙(上)他那(上)娑(上)羅(上)[壹(皮/?)]奢(同上)娑(上)跢羅(上)迦(上)啰(奴皆反)虎磨虎磨摩訶迦噌奶迦(同下)娑(上)婆訶』

「若欲入大海者、欲入幽穴求珍異者、欲服神仙藥者、被系閉者、受刑罰者、若臨死者、愛別離者、怨憎會者、水火刀兵畏者、虎狼師子毒蛇盜賊所劫、長病乃至乏衣食者，當禮拜恭敬虛空藏菩薩摩訶薩，余如上說。若諸王子欲求王位者、求長壽者、求威德波羅門者、求威德居士者、求巧方術者、求名聞者、求容貌端正者、求修定者、求解脫者，如是眾生聞虛空藏菩薩名號，于夜後分應凈澡浴著新好衣，升高座上，至心水求請

【現代漢語翻譯】現代漢語譯本：婆（上）從弭唎底阿（上）伽（上）羅（上）蟾婆從弭唎底皤阇（上）㘕（上）蟾婆（上）從弭唎底曷嚧輸從弭唎底阿（上）那（上）摩從弭唎底蒲跢俱知從弭唎底沙（上）婆訶』『如果誦持這個咒語，就能進入念定的方便法門。此外，如果想要讀誦各種經論，無論是佛陀所說，還是弟子所說，都應該先凈身沐浴，其餘的步驟如前所述，然後唸誦咒語：『跢侄他阿（上）你羅（上）阇（上）[壹(皮/?)]鉗蒲（上）沙（疏可）阇（上）[壹(皮/?)]夜皤那（上）阇（上）[壹(皮/?)]跛叉娑（上）迷跛姹（刃下）羅（上）阇（上）沙（疏可）沙（上）他那（上）娑（上）羅（上）[壹(皮/?)]奢（同上）娑（上）跢羅（上）迦（上）啰（奴皆反）虎磨虎磨摩訶迦噌奶迦（同下）娑（上）婆訶』『如果想要進入大海，或者進入幽深的洞穴尋找珍寶，或者想要服用神仙的藥物，或者被囚禁，或者遭受刑罰，或者面臨死亡，或者經歷愛別離的痛苦，或者遭遇怨憎會的痛苦，或者畏懼水火刀兵，或者被虎狼獅子毒蛇盜賊所劫，或者長期患病甚至缺乏衣食，都應當禮拜恭敬虛空藏菩薩摩訶薩（Mahasattva，偉大的菩薩），其餘的步驟如前所述。如果各位王子想要尋求王位，或者尋求長壽，或者尋求威德的婆羅門（Brahmana，印度教祭司），或者尋求威德的居士，或者尋求巧妙的方術，或者尋求名聲，或者尋求容貌端正，或者尋求修定，或者尋求解脫，像這樣的眾生聽到虛空藏菩薩的名號，在夜晚的後半段應該凈身沐浴，穿上新的好衣服，登上高座，至誠懇切地祈請。

【English Translation】 English version: 'Bha(up) from mi li di a(up) ga(up) la(up) chan po from mi li di po she(up) lan(up) chan po(up) from mi li di he lu shu from mi li di a(up) na(up) mo from mi li di pu tuo ju zhi from mi li di sha(up) po he' 'If one recites and upholds this mantra, one will attain the expedient means of entering samadhi. Furthermore, if one wishes to read and recite various sutras and treatises, whether spoken by the Buddha or by his disciples, one should first purify oneself by bathing, and the rest should be done as described above. Then, one should recite the mantra: 'Tadyatha a(up) ni la(up) she(up) [壹(皮/?)] qian pu(up) sha(shu ke) she(up) [壹(皮/?)] ye po na(up) she(up) [壹(皮/?)] bo cha suo(up) mi bo cha(ren xia) la(up) she(up) sha(shu ke) sha(up) ta na(up) suo(up) la(up) [壹(皮/?)] she(tong shang) suo(up) tuo la(up) jia(up) la(nu jie fan) hu mo hu mo mo he jia ceng nai jia(tong xia) suo(up) po he' 'If one wishes to enter the great ocean, or to enter a deep cave to seek treasures, or to take the medicine of immortals, or if one is imprisoned, or is suffering punishment, or is facing death, or is experiencing the pain of separation from loved ones, or is encountering the pain of meeting with those one hates, or fears water, fire, swords, or weapons, or is robbed by tigers, wolves, lions, poisonous snakes, or thieves, or is suffering from a long illness, or even lacks clothing and food, one should bow down and respectfully pay homage to Bodhisattva Mahasattva Akasagarbha (Mahasattva, great Bodhisattva), and the rest should be done as described above. If princes wish to seek the throne, or seek longevity, or seek a Brahmin (Brahmana, Hindu priest) of great virtue, or seek a householder of great virtue, or seek skillful techniques, or seek fame, or seek a handsome appearance, or seek to cultivate samadhi, or seek liberation, such beings who hear the name of Bodhisattva Akasagarbha should purify themselves by bathing in the latter part of the night, put on new and fine clothes, ascend to a high seat, and sincerely and earnestly make their requests.'

作如是言：『南無虛空藏菩薩。有大悲者，與我福德滿我志願。』彼族姓子以天耳聞，隨其福力即為現身。彼族姓子有如是不可思議大智方便，諸善功德已度甚深佛法大海。善男子！或有眾生能數四大海水知其渧數，無有眾生能量虛空藏菩薩大智方便成就眾生者；或有眾生能量度無量無邊虛空分齊，無有眾生能籌量虛空藏菩薩摩訶薩。為成就眾生故現種種身，或現佛身、婆羅門身，乃至示現畜生之身，若於𥧝時若於夢中，乃至眾生臨命終時，最後意識而為現身，除其惡業離惡趣畏令住善道。彼族姓子成就如是不可思議大智方便諸善功德，已度甚深佛法大海，是故頂上有如意寶珠。」

爾時，大眾諸來會者，見虛空藏菩薩摩訶薩未曾有事，皆悉尊重合掌恭敬，以種種偈頌而讚歎之。

爾時，虛空藏菩薩前禮佛足，白佛言：「世尊！云何如來能於此五濁世界、無明闇冥眾生之中，而作佛事？」

佛告彼族姓子：「譬如虛空無染、無患、無癡，其性清凈，以風雨塵霧因緣故，而不清凈；因緣散滅，如本清凈，便見日月星宿，知有剎那羅由、須臾之間、晝夜時歲。如是善男子！如來於第一義空心得自在，以諸眾生為客塵煩惱染污其心，是故如來而為說法，令染污心還得清凈。若有眾生得遇如來智慧光照，便

【現代漢語翻譯】現代漢語譯本這樣說道：『南無虛空藏菩薩（Namo Akasagarbha Bodhisattva，意為禮敬虛空藏菩薩）。具有大悲心的菩薩啊，請賜予我福德，滿足我的願望。』那位善男子以天耳聽到后，會根據其福德之力而顯現身形。這位善男子具有如此不可思議的大智慧和方便，已經度過了甚深的佛法大海。善男子！或許有眾生能夠數清四大海水的滴數，但沒有眾生能夠衡量虛空藏菩薩以大智慧方便成就眾生的能力；或許有眾生能夠測量無量無邊的虛空界限，但沒有眾生能夠估量虛空藏菩薩摩訶薩（Mahasattva，意為大菩薩）的功德。爲了成就眾生，他會顯現種種身形，有時顯現佛身、婆羅門身，乃至顯現畜生之身，無論在清醒時還是在夢中，乃至眾生臨命終時，在最後意識中顯現身形，消除他們的惡業，使他們遠離惡趣的恐懼，安住于善道。這位善男子成就瞭如此不可思議的大智慧方便和諸善功德，已經度過了甚深的佛法大海，所以頭頂上有如意寶珠。當時，大眾中所有來集會的人，見到虛空藏菩薩摩訶薩前所未有的殊勝景象，都非常尊重，合掌恭敬，用各種偈頌來讚歎他。當時，虛空藏菩薩向前禮拜佛足，對佛說：『世尊！如來是如何在這五濁惡世、無明黑暗的眾生之中，成就佛事的呢？』佛告訴那位善男子：『譬如虛空，沒有污染、沒有憂患、沒有愚癡，其本性清凈，因為風雨塵霧的因緣，而變得不清凈；當這些因緣散滅時，就恢復了本來的清凈，便能看見日月星辰，知道有剎那、羅由、須臾之間、晝夜時歲。同樣，善男子！如來在第一義空（Paramartha-sunyata，意為勝義空）的心中得到自在，因為眾生的客塵煩惱污染了他們的心，所以如來才為他們說法，使被污染的心恢復清凈。如果有眾生能夠遇到如來的智慧光芒照耀，便能……』

【English Translation】 English version He would say: 『Namo Akasagarbha Bodhisattva (Homage to Akasagarbha Bodhisattva). O great compassionate one, grant me blessings and fulfill my wishes.』 That clansman, hearing with his heavenly ear, would manifest himself according to his power of merit. That clansman possesses such inconceivable great wisdom and skillful means, having already crossed the profound ocean of the Dharma. Good man! Perhaps there are beings who can count the number of drops in the four great oceans, but there are no beings who can measure the ability of Akasagarbha Bodhisattva to accomplish beings with great wisdom and skillful means; perhaps there are beings who can measure the boundaries of immeasurable and boundless space, but there are no beings who can fathom the merits of Akasagarbha Bodhisattva Mahasattva (Great Bodhisattva). To accomplish beings, he manifests various forms, sometimes appearing as a Buddha, a Brahmin, or even an animal. Whether in waking or in dreams, even when beings are about to die, he manifests himself in their final consciousness, eliminating their evil karma, freeing them from the fear of evil realms, and establishing them in the good path. That clansman has accomplished such inconceivable great wisdom, skillful means, and all good merits, having already crossed the profound ocean of the Dharma, therefore, he has a wish-fulfilling jewel on his head. At that time, all those assembled in the great gathering, seeing the unprecedented and extraordinary appearance of Akasagarbha Bodhisattva Mahasattva, all deeply respected him, joined their palms in reverence, and praised him with various verses. Then, Akasagarbha Bodhisattva bowed at the feet of the Buddha and said to the Buddha: 『World Honored One! How does the Tathagata accomplish the work of the Buddha in this world of five turbidities, among beings shrouded in the darkness of ignorance?』 The Buddha said to that clansman: 『It is like space, which is without defilement, without affliction, and without ignorance, its nature is pure. Due to the conditions of wind, rain, dust, and fog, it becomes impure; when these conditions dissipate, it returns to its original purity, and one can see the sun, moon, and stars, and know the moments, the lavas, the instants, the days, nights, and years. Likewise, good man! The Tathagata has attained freedom in the mind of the ultimate emptiness (Paramartha-sunyata), because the minds of beings are defiled by the guest dust of afflictions, therefore, the Tathagata teaches the Dharma to restore their defiled minds to purity. If there are beings who encounter the light of the Tathagata's wisdom, they will...』

能明瞭證知甚深佛法，所謂四念處、八聖道分，乃至安住十八不共法、大慈大悲大功種智，是故便有阿羅漢、辟支佛、菩薩摩訶薩、諸佛如來出現世間。善男子！于意云何？虛空依眼依眼識生觸邪？」

「不也。世尊！」

「于意云何？虛空依內眼緣觸生三受邪？」

「不也。世尊！」

「耳鼻舌身亦復如是。善男子！于意云何？虛空依意依意識耶？」

「不也。世尊！」

「善男子！于意云何？眾生依虛空、虛空依眾生邪？」

「不也。世尊！展轉不相依，各無所行，一切諸法亦復如是。無觀無行同一空性，皆歸實際如如之相。世尊！譬如虛空無破、無壞、無性、無相、無有分別，亦無動搖，無種、無子、無果、無報、無變異相。世尊！菩薩摩訶薩若能隨順觀一切法如是相者，是名于無生法中得無生法忍。」即說咒曰：

「跢侄他婆(上)檀跢婆(上)伽(上)槃弊(鼻可反)皤啰(上)阇(上)磨弩叉夜是那(上)阇(上)夜阇(上)那你摩媎你訶(上)啰(上)阿(上)那(上)夜頗羅(上)瞿(上)頗伽(上)啰(上)婆你磨阿(上)毗(上)那(上)夜索(上)皤鑠(上)鑠(上)皤鑠(上)那(上)鑠(上)磨那(上)鑠(上)跢跢迦(上)啰(上)

【現代漢語翻譯】現代漢語譯本：能夠明瞭證知甚深的佛法，也就是所謂的四念處（觀察身、受、心、法四方面的修行方法）、八聖道分（達到解脫的八種正確方法），乃至安住於十八不共法（佛獨有的十八種功德）、大慈大悲（佛的偉大慈愛和悲憫）和大功種智（佛的圓滿智慧），因此便有阿羅漢（已斷除煩惱，達到涅槃的聖者）、辟支佛（不需他人教導，自己覺悟的聖者）、菩薩摩訶薩（發願救度一切眾生的偉大菩薩）、諸佛如來（已達到圓滿覺悟的佛）出現於世間。善男子！你認為如何？虛空是依賴眼根，依賴眼識所生的觸而產生的嗎？「不是的，世尊！」「你認為如何？虛空是依賴內在的眼緣觸而產生三種感受（苦、樂、不苦不樂）的嗎？」「不是的，世尊！」「耳、鼻、舌、身也是如此。善男子！你認為如何？虛空是依賴意根，依賴意識而產生的嗎？」「不是的，世尊！」「善男子！你認為如何？眾生是依賴虛空，虛空是依賴眾生而存在的嗎？」「不是的，世尊！它們輾轉不相依，各自沒有固定的執行方式，一切諸法也是如此。沒有觀察，沒有執行，都同一空性，都歸於實際如如之相（真如實相）。世尊！譬如虛空沒有破滅、沒有損壞、沒有自性、沒有相狀、沒有分別，也沒有動搖，沒有種子、沒有結果、沒有報應、沒有變異的現象。世尊！菩薩摩訶薩如果能夠隨順觀察一切法如是之相，就叫做在無生法中得到無生法忍（對無生無滅的真理的深刻理解和接受）。」隨即說咒語道：「跢侄他婆(上)檀跢婆(上)伽(上)槃弊(鼻可反)皤啰(上)阇(上)磨弩叉夜是那(上)阇(上)夜阇(上)那你摩媎你訶(上)啰(上)阿(上)那(上)夜頗羅(上)瞿(上)頗伽(上)啰(上)婆你磨阿(上)毗(上)那(上)夜索(上)皤鑠(上)鑠(上)皤鑠(上)那(上)鑠(上)磨那(上)鑠(上)跢跢迦(上)啰(上)」

【English Translation】 English version: Able to clearly and truly know the profound Dharma, namely the Four Foundations of Mindfulness (observing the body, feelings, mind, and phenomena), the Eightfold Noble Path (eight correct ways to achieve liberation), and even abiding in the Eighteen Unique Qualities of a Buddha, Great Compassion, and Great Wisdom, therefore, there appear in the world Arhats (saints who have eliminated afflictions and attained Nirvana), Pratyekabuddhas (saints who achieve enlightenment on their own without a teacher), Bodhisattva Mahasattvas (great Bodhisattvas who vow to save all sentient beings), and Buddhas Tathagatas (Buddhas who have achieved perfect enlightenment). Good man! What do you think? Does space arise dependent on the eye, dependent on the contact born of eye consciousness? 「No, World Honored One!」「What do you think? Does space arise dependent on the internal eye-sense contact, giving rise to three kinds of feelings (pleasant, unpleasant, and neutral)?」「No, World Honored One!」「The same is true for the ear, nose, tongue, and body. Good man! What do you think? Does space arise dependent on the mind, dependent on consciousness?」「No, World Honored One!」「Good man! What do you think? Do sentient beings depend on space, or does space depend on sentient beings?」「No, World Honored One! They do not depend on each other in a cycle, each has no fixed way of operating, and all phenomena are like this. There is no observation, no operation, all are of the same emptiness, all return to the actual suchness (true reality). World Honored One! For example, space has no destruction, no damage, no self-nature, no form, no discrimination, and no movement, no seed, no result, no retribution, and no changing phenomena. World Honored One! If a Bodhisattva Mahasattva can observe all phenomena in accordance with this aspect, it is called obtaining the forbearance of non-arising phenomena in the non-arising phenomena (a deep understanding and acceptance of the truth of non-birth and non-death).」 Then he spoke the mantra: 「tadyathā bhadanta bhaga pāṇḍe prajā marukṣaya isana jaya jaya namo jani hara anaya phala gho bhaga bhani mara abhinaya so bhāṣa bhāṣa bhāṣa na bhāṣa mana bhāṣa tata kara」

磨鑠(上)磨迦(上)唎摩睹毗(上)沙疏可鑠(上)磨犁(支[羊久])跢那夜結𪏭鑠(上)睹僧輸[(ㄆ/ㄆ/木)(犮-乂+又)]你(奴綺)娑(上)婆訶」

佛告族姓子：「善哉善哉！汝能為眾生故說此離垢師子游步欠呿陀羅尼，令諸眾生臨命終時、最後意識，離煩惱障、業障、報障，得生清凈佛土。汝能于無量無邊國土、城邑、聚落、在在人民所住之處，現種種身形相威儀，為諸眾生解脫甚深大乘經典，令剎帝利、旃陀羅王，及諸行惡者逮得善法。」

爾時，世尊說是法時，無量人天有得三昧者、得陀羅尼者、得諸忍者，乃至住十地智者；十千眾生得無生法忍。

時諸比丘在會大眾，天、龍及人、阿修羅等，聞佛所說，皆大歡喜，作禮而去。

虛空藏菩薩神咒經一卷

【現代漢語翻譯】現代漢語譯本『摩鑠(mó shuò)（磨鍊）磨迦(mó jiā)（磨擦）唎摩睹毗(lì mó dǔ pí)（光輝的觀察）沙疏可鑠(shā shū kě shuò)（沙礫可磨）磨犁(mó lí)（磨礪）跢那夜結(duō nà yè jié)（到達夜晚的終結）𪏭鑠(zhì shuò)（智慧的磨練）睹僧輸(dǔ sēng shū)（看見僧眾的輸送）你(nǐ)娑(suō)婆訶(pó hē)（成就）』佛告訴族姓子：『善哉善哉！你能夠爲了眾生的緣故，宣說這個離垢師子游步欠呿陀羅尼（去除污垢的獅子漫步哈欠陀羅尼），使眾生在臨命終時、最後意識，遠離煩惱障、業障、報障，得以往生清凈佛土。你能夠在無量無邊的國土、城邑、聚落、在在人民所居住的地方，顯現種種身形相貌威儀，為眾生解脫甚深的大乘經典，使剎帝利（武士階層）、旃陀羅王（賤民階層的王），以及所有行為邪惡的人都能獲得善法。』當時，世尊宣說此法時，無量的人天之中，有的獲得了三昧（禪定），有的獲得了陀羅尼（總持），有的獲得了各種忍（對真理的接受），乃至有安住於十地智慧的人；一萬衆生獲得了無生法忍（對不生不滅真理的領悟）。當時，在法會的大眾比丘，天、龍以及人、阿修羅等，聽聞佛所說，都非常歡喜，行禮后離去。《虛空藏菩薩神咒經》一卷

【English Translation】 English version 'Moshuo (磨鑠) (grinding), Mojia (磨迦) (rubbing), Limadupi (唎摩睹毗) (shining observation), Shushukeshuo (沙疏可鑠) (gravel can be ground), Moli (磨犁) (sharpening), Duonayejie (跢那夜結) (reaching the end of the night), Zhishuo (𪏭鑠) (wisdom's grinding), Dusengshu (睹僧輸) (seeing the transmission of the Sangha), Nisuopohe (你娑婆訶) (accomplishment).' The Buddha told the son of a noble family, 'Excellent, excellent! You are able, for the sake of sentient beings, to speak this 'Lion's Gait Yawning Dharani' (離垢師子游步欠呿陀羅尼), which removes defilements, so that when sentient beings are at the point of death, with their last consciousness, they may be free from the obstacles of afflictions, karma, and retribution, and be reborn in a pure Buddha-land. You are able to manifest various forms and dignified appearances in countless lands, cities, villages, and wherever people dwell, to liberate sentient beings with the profound Mahayana scriptures, enabling Kshatriyas (warrior class), Chandala kings (kings of the untouchable class), and all those who engage in evil deeds to attain good Dharma.' At that time, when the World Honored One was speaking this Dharma, among the countless humans and devas, some attained Samadhi (meditative absorption), some attained Dharani (total retention), some attained various Kṣānti (acceptance of truth), and even those who dwelt in the wisdom of the ten Bhumis (stages of enlightenment); ten thousand sentient beings attained the Anutpattika-dharma-kṣānti (understanding of the truth of non-origination). At that time, the assembly of Bhikshus, Devas, Nagas, humans, Asuras, and others, having heard what the Buddha had spoken, were all greatly delighted, paid their respects, and departed. The Sutra of the Dharani of Bodhisattva Akasagarbha, one fascicle.