T13n0407_虛空藏菩薩神咒經
大正藏第 13 冊 No. 0407 虛空藏菩薩神咒經
No. 407 [Nos. 405, 406, 407]
虛空藏菩薩神咒經
宋罽賓國三藏曇摩蜜多譯
如是我聞：
一時，佛住佉羅山依正覺仙所住之處，與無數大比丘聲聞眾俱；亦與無量阿僧祇恒河沙等菩薩摩訶薩，演說如來功德經已。
爾時西方有如意寶現，以無量百千釋迦毗楞伽寶，周匝莊嚴。是寶珠光隱蔽一切余色光明，唯見如來及如意寶，余無量無邊不可說色見如虛空，如來威光極更明顯。此諸會眾，不睹自身各不相見，大眾諸色悉滅無餘，不與眼對，不得色身及以所觸，隨所觀視唯見虛空，亦不見於日月星辰，地界水界火界風界，不與眼對，耳不聞聲、鼻不嗅香，無心心數，無我我所及六入起想，瞻睹他方不得諸大，在在方所唯見佛身色相光明；亦復遙見如意寶珠，以無量百千釋迦毗楞伽寶周匝莊嚴，余無所見。
於此眾中有住十地菩薩摩訶薩，得首楞嚴三昧，一生補處最後有身，見如是相不驚怖畏，解諸法空如實際性，是故不驚不怖不畏。余諸菩薩摩訶薩、聲聞、天、龍、夜叉、乾闥婆、阿修羅、緊那羅、拘槃茶、毗舍遮富單那、迦羅富單那、人及非人，在會中者，極驚怖畏生
【現代漢語翻譯】 現代漢語譯本： 如是我聞： 一時，佛陀住在佉羅山（Khara Mountain），在正覺仙人（Enlightened Immortal）居住的地方，與無數大比丘（bhikṣu，佛教出家男眾）聲聞眾（śrāvaka，通過聽聞佛法而證悟的修行者）在一起；也與無量阿僧祇（asaṃkhya，極大的數字單位）恒河沙數（gaṅgā-nadī-vālukā，比喻極多）的菩薩摩訶薩（bodhisattva-mahāsattva，發大心求菩提的修行者）在一起，演說如來（tathāgata，佛的稱號）的功德經完畢。 那時，西方出現如意寶（cintāmaṇi，能滿足願望的寶珠），用無量百千釋迦毗楞伽寶（śakravaiḍūrya，一種珍貴的寶石）周匝莊嚴。這寶珠的光芒遮蔽了一切其他顏色的光明，只看見如來和如意寶，其餘無量無邊不可說的顏色都像虛空一樣，如來的威光更加明顯。這些會眾，看不到自己的身體，彼此也看不見，大眾的各種顏色都消失無餘，不與眼睛相對，無法感知身體和觸覺，隨著目光所視，只能看到虛空，也看不到日月星辰，地界、水界、火界、風界，不與眼睛相對，耳朵聽不到聲音，鼻子聞不到氣味，沒有心和心所，沒有我、我所和六入（ṣaḍāyatana，眼、耳、鼻、舌、身、意）的生起，瞻望其他方向也看不到諸大（mahābhūta，地、水、火、風四大元素），在各個地方只能看到佛的身色光明；也遙遙看到如意寶珠，用無量百千釋迦毗楞伽寶周匝莊嚴，其餘什麼都看不到。 在這眾會中，有住在十地（daśabhūmi，菩薩修行的十個階段）的菩薩摩訶薩，得到首楞嚴三昧（śūraṃgama-samādhi，一種強大的禪定），一生補處（ekajāti-pratibaddha，指下一生將成佛的菩薩）最後有身（antima-bhava，最後一次輪迴的身體），看到這樣的景象不驚慌恐懼，理解諸法空如實際性（bhūtatathatā，諸法的真實本性），所以不驚不怖不畏。其餘的菩薩摩訶薩、聲聞、天（deva，天神）、龍（nāga，神龍）、夜叉（yakṣa，守護神）、乾闥婆（gandharva，天上的樂神）、阿修羅（asura，非天神）、緊那羅（kiṃnara，歌神）、拘槃茶（kumbhāṇḍa，守宮神）、毗舍遮（piśāca，食人鬼）、富單那（pūtana，臭餓鬼）、迦羅富單那（katapūtana，極臭餓鬼）、人和非人，在會中的，都極其驚慌恐懼，生起...
【English Translation】 English version: Thus have I heard: At one time, the Buddha was dwelling on Khara Mountain, at the place where the Enlightened Immortal resided, together with countless great bhikṣus (Buddhist monks) and śrāvakas (disciples who attain enlightenment through listening to the Dharma); also with immeasurable asaṃkhyas (incalculable numbers) of bodhisattva-mahāsattvas (great beings aspiring to Buddhahood), having finished expounding the Sutra of the Tathāgata's (Buddha's) Merits. At that time, a cintāmaṇi (wish-fulfilling jewel) appeared in the West, adorned all around with immeasurable hundreds of thousands of śakravaiḍūrya (a precious gem). The light of this jewel obscured all other colors of light, only the Tathāgata and the cintāmaṇi were visible, the rest of the immeasurable and indescribable colors appeared like empty space, and the Tathāgata's majestic light became even more apparent. These assembly members could not see their own bodies, nor could they see each other, all the various colors of the assembly disappeared without a trace, not confronting the eyes, unable to perceive the body and touch, as they looked around, they could only see empty space, and they could not see the sun, moon, or stars, the earth element, water element, fire element, or wind element, not confronting the eyes, the ears could not hear sounds, the nose could not smell odors, there was no mind or mental states, no self, no possessions, and no arising of the six āyatanas (sense bases), looking towards other directions they could not see the mahābhūtas (great elements), in every place they could only see the light of the Buddha's form; they also saw the cintāmaṇi jewel from afar, adorned all around with immeasurable hundreds of thousands of śakravaiḍūrya, and they could see nothing else. Among this assembly, there were bodhisattva-mahāsattvas dwelling in the ten bhūmis (ten stages of a bodhisattva's path), who had attained the śūraṃgama-samādhi (a powerful meditative state), who were ekajāti-pratibaddha (bound to one more birth) and in their antima-bhava (final existence), seeing such a sight they were not startled or afraid, understanding that all dharmas are empty like the bhūtatathatā (suchness), therefore they were not startled, not afraid, not fearful. The rest of the bodhisattva-mahāsattvas, śrāvakas, devas (gods), nāgas (dragons), yakṣas (nature spirits), gandharvas (celestial musicians), asuras (demigods), kiṃnaras (mythical beings), kumbhāṇḍas (dwarfs), piśācas (flesh-eating demons), pūtanas (foul-smelling demons), katapūtanas (extremely foul-smelling demons), humans and non-humans, those in the assembly, were extremely startled and afraid, giving rise to...
于憂愁，此彼闇蔽其心動亂，各不相見睹無問處，其事云何？何因緣爾！為是誰力？
爾時眾中有菩薩摩訶薩，名曰梵德，合掌向佛而說偈言：
「一切法如性， 人無有知者； 依住於色陰， 六情根闇蔽。 不見於一陰， 思惟求色陰； 于佛法有疑， 此中有是人。 如此彼亦爾， 總知虛空相； 彼三昧勇健， 其身不可說。 如意大寶珠， 見在其頂上； 釋迦毗楞寶， 皆遙遠見彼。 是大慧眾生， 度首楞三昧； 一切大慧者， 欲來見世尊； 今說甚深法， 決定無有疑。 安慰於此眾， 悉來歸世尊； 勇健者行處， 教化熟眾生。」
爾時世尊，而說偈言：
「如是如汝說， 三昧者行處； 若聞正住處， 是慧眾生住。 此是虛空藏， 菩薩所行處； 無依無戲論， 彼三昧示現。 眾生著二見， 常為所劫奪； 著斷常二見， 彼此常闇蔽。 如是二見等， 將欲得解脫； 其性不可說， 速疾證諸地。
「複次，善男子！是初發心菩薩摩訶薩，說初境界相，謂六波羅蜜，乃至知諸大生滅如實之性，然後知於一切諸法不可言說，無性無生無滅無境界、不動不搖。如是修行一切諸
【現代漢語翻譯】 現代漢語譯本 對於憂愁，這種憂愁會使他們的心智昏暗、動亂，彼此之間不能相見，也沒有可以詢問的地方，這是怎麼回事呢？是什麼原因造成的？這是誰的力量導致的？ 當時，在眾人中有一位菩薩摩訶薩（偉大的菩薩），名叫梵德（梵天之德），他合掌向佛，用偈語說道： 『一切法的本性都是如此，人們對此卻一無所知；他們執著於色陰（五蘊之一，指物質現象），被六根（眼、耳、鼻、舌、身、意）所矇蔽。 他們看不清一個陰（五蘊的任何一個），卻只想著追求色陰；對於佛法心存疑惑，這樣的人就在這裡。 像這樣，他們也像那樣，總以為虛空（空無）是實相；那些在三昧（禪定）中勇猛精進的人，他們的境界是無法用語言描述的。 就像如意大寶珠，人們看到它在頂上；釋迦毗楞寶（一種珍貴的寶石），人們也遠遠地看到它。 這些具有大智慧的眾生，已經度過了首楞三昧（一種高級禪定）；所有具有大智慧的人，都想來見世尊（佛陀）。 現在佛陀宣說甚深的佛法，使他們不再有任何疑惑。安慰這裡的眾人，讓他們都來歸依世尊；勇猛精進的人所行之處，是教化成熟眾生的地方。』 這時，世尊用偈語說道： 『正如你所說，這是修行三昧的人所行之處；如果聽到正住之處，這是有智慧的眾生所安住的地方。 這是虛空藏（菩薩的境界），是菩薩所行之處；無所依傍，沒有戲論，這是三昧所展現的境界。 眾生執著於二見（斷見和常見），常常被它們所劫奪；執著于斷見和常見，彼此之間常常被矇蔽。 像這樣的二見等等，想要從中得到解脫；它們的本性是不可言說的，能夠迅速證得諸地（菩薩的修行階段）。』 『此外，善男子！這位初發心的菩薩摩訶薩，宣說初境界的相狀，即六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），乃至了知諸大生滅的真實本性，然後了知一切諸法不可言說，無自性、無生、無滅、無境界、不動不搖。像這樣修行一切諸法』
【English Translation】 English version Regarding sorrow, this sorrow obscures their minds, causing agitation, so that they cannot see each other, nor is there a place to inquire. What is the matter? What is the cause? By whose power is this so? At that time, among the assembly, there was a Bodhisattva Mahasattva (great Bodhisattva) named Brahmadeva (Virtue of Brahma), who, with his palms joined, spoke to the Buddha in verse: 'The nature of all dharmas is such, yet people are ignorant of it; they cling to the skandha of form (one of the five aggregates, referring to material phenomena), and are obscured by the six senses (eye, ear, nose, tongue, body, and mind). They do not see one skandha (any of the five aggregates), but only think of pursuing the skandha of form; they have doubts about the Buddha's teachings, and such people are here. Like this, they are also like that, always thinking that emptiness (voidness) is the true nature; those who are courageous and diligent in samadhi (meditative absorption), their realm is beyond description. Like the wish-fulfilling great jewel, people see it on top; the Shakya-Vairambha jewel (a precious gem), people also see it from afar. These beings of great wisdom have crossed over the Shurangama Samadhi (an advanced state of meditation); all those with great wisdom wish to come and see the World Honored One (Buddha). Now the Buddha proclaims the profound Dharma, so that they have no more doubts. Comforting the assembly here, let them all come to take refuge in the World Honored One; the place where the courageous and diligent practice is the place to teach and mature beings.' At that time, the World Honored One spoke in verse: 'As you have said, this is the place where those who practice samadhi go; if one hears of the place of right abiding, this is where wise beings dwell. This is the treasury of emptiness (the realm of Bodhisattvas), the place where Bodhisattvas go; without reliance, without idle talk, this is the realm shown by samadhi. Beings cling to two views (the view of annihilation and the view of permanence), and are often robbed by them; clinging to the views of annihilation and permanence, they are often obscured from each other. Such two views and the like, wishing to attain liberation from them; their nature is indescribable, and they can quickly attain the stages (of Bodhisattva practice).' 'Furthermore, good man! This Bodhisattva Mahasattva who has just set forth the aspiration, proclaims the characteristics of the initial realm, namely the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom), and even knows the true nature of the great arising and ceasing, and then knows that all dharmas are indescribable, without self-nature, without arising, without ceasing, without realm, unmoving and unshaking. Thus, practicing all dharmas.'
行；如是悉離斷常二見不生怖畏，於一切法不起境界心，疾得具足六波羅蜜；更不復住斷常見中。」佛說是已，一切大眾，見聞覺知如本色相。
爾時世尊申其右臂說如是言：「是虛空藏菩薩摩訶薩來。」作是語已，告諸大眾言：「是菩薩得諸三昧猶如大海，持菩薩戒如須彌山，智所通達猶如虛空，勤行精進猶如疾風，修行于忍猶如金剛，其慧如空，諸菩薩中猶如勝幢。向涅槃者導，是一切善根之藏；貧者得瓶；入闇者日；失道者月。是怖畏者大須彌山；是煩惱燋熱者甘露；是一切種善根者栽；是趣大涅槃者橋；是墮惡道者船，生天者梯；是誹謗惡口者救；熱惱者蓋。于諸外道如師子王；攝取諸見猶如水鏡。魔怨中鎧，毀戒者藥；是諸善本行之地，造鬘者華；具行者藏；無慚愧者上妙衣服；病者良醫；饑者得食；渴者月珠；疲極者床；修三昧正行者日；向菩提者大車；游禪定者勝地；助菩提者寶輪。
「善男子！此是向波羅蜜者果報；是善男子又是進修行十地者如意寶珠；是善男子是進行首楞嚴三昧者波利質多羅樹；是斷邪見結使者刀，破諸習氣猶如金剛，能降諸魔是良方便；是開發意；是諸一切佛法所依；是緣覺華鬘、聲聞衣服、諸天眼目、人之正道；是畜生歸，是餓鬼護，地獄尊救；是一切眾生福田
【現代漢語翻譯】 現代漢語譯本：『是的，這樣完全脫離斷見和常見這兩種錯誤的觀點，就不會產生恐懼，對於一切事物都不會產生執著的想法，能夠迅速圓滿六波羅蜜（六種到達彼岸的方法），不再停留在斷見和常見的錯誤觀念中。』佛說完這些話后，所有在場的大眾，他們的見聞覺知都恢復了本來的樣子。 這時，世尊伸出右臂，說道：『這位是虛空藏菩薩摩訶薩（一位偉大的菩薩，以其智慧和慈悲著稱）來了。』說完這話，佛告訴大眾說：『這位菩薩所獲得的各種三昧（禪定）猶如大海般深廣，他所持守的菩薩戒如同須彌山（一座巨大的山）般穩固，他的智慧通達一切，如同虛空般無邊無際，他勤奮精進，如同疾風般迅速，他修行的忍辱如同金剛般堅不可摧，他的智慧如同虛空般清凈，在所有菩薩中，他如同高聳的旗幟。他是引導眾生走向涅槃（解脫）的嚮導，是一切善行的寶藏；對於貧窮的人來說，他是寶瓶；對於身處黑暗的人來說，他是太陽；對於迷失道路的人來說，他是月亮。對於恐懼的人來說，他是巨大的須彌山；對於被煩惱煎熬的人來說，他是甘露；對於一切善根的種子來說，他是栽種的土壤；對於走向大涅槃的人來說，他是橋樑；對於墮入惡道的人來說，他是船隻；對於想要昇天的人來說，他是階梯；對於誹謗和惡語的人來說，他是救星；對於被熱惱困擾的人來說，他是遮蓋。對於外道來說，他如同獅子王；他攝取各種觀點，如同水中的鏡子。他是對抗魔怨的鎧甲，是毀犯戒律者的良藥；他是各種善行的基礎，是製造花環的花朵；是具足修行者的寶藏；是無慚愧者的上好衣服；是病人的良醫；是飢餓者的食物；是口渴者的月亮寶珠；是疲憊者的床鋪；是修行三昧正行者的太陽；是走向菩提（覺悟）的大車；是遊歷禪定者的勝地；是幫助菩提的寶輪。 『善男子！這是走向波羅蜜的果報；這位善男子又是正在修行十地（菩薩修行的十個階段）者的如意寶珠；這位善男子是正在進行首楞嚴三昧（一種強大的禪定）者的波利質多羅樹（一種神樹）；他是斷除邪見和煩惱的利劍，破除各種習氣如同金剛，能夠降伏各種魔障，是很好的方便；他是開啟智慧的鑰匙；是一切佛法所依賴的基礎；是緣覺（獨自覺悟者）的花鬘、聲聞（佛陀的弟子）的衣服、諸天（天神）的眼睛、人類的正道；是畜生的歸宿，是餓鬼的保護，是地獄的救星；是一切眾生的福田。』
【English Translation】 English version: 'Yes, in this way, completely abandoning the two views of annihilation and permanence, one will not generate fear, and towards all phenomena, one will not give rise to a mind of attachment, and will quickly perfect the six paramitas (six perfections), and will no longer dwell in the erroneous views of annihilation and permanence.' After the Buddha spoke these words, all the assembly present, their seeing, hearing, and knowing returned to their original state. At that time, the World Honored One extended his right arm and said, 'This is the Bodhisattva Mahasattva (a great Bodhisattva known for wisdom and compassion) Akasagarbha coming.' Having said this, the Buddha told the assembly, 'This Bodhisattva's various samadhis (meditative states) are like a vast ocean, his upholding of the Bodhisattva precepts is as firm as Mount Sumeru (a great mountain), his wisdom penetrates all, like the boundless void, his diligent effort is as swift as the wind, his practice of patience is as indestructible as diamond, his wisdom is as pure as the void, among all Bodhisattvas, he is like a towering banner. He is the guide leading beings towards Nirvana (liberation), the treasure of all good deeds; for the poor, he is a treasure vase; for those in darkness, he is the sun; for those who have lost their way, he is the moon. For the fearful, he is the great Mount Sumeru; for those tormented by afflictions, he is nectar; for all seeds of good roots, he is the soil for planting; for those heading towards great Nirvana, he is a bridge; for those falling into evil paths, he is a boat; for those wishing to ascend to heaven, he is a ladder; for those who slander and speak ill, he is a savior; for those troubled by heat, he is a cover. For the non-Buddhists, he is like a lion king; he gathers all views like a mirror in water. He is the armor against demonic enemies, the medicine for those who have broken precepts; he is the foundation of all good deeds, the flowers for making garlands; the treasure of those who have perfected practice; the fine clothing for the shameless; the good doctor for the sick; the food for the hungry; the moon pearl for the thirsty; the bed for the weary; the sun for those practicing samadhi; the great chariot for those heading towards Bodhi (enlightenment); the excellent place for those dwelling in meditation; the precious wheel that aids Bodhi. 'Good man! This is the fruit of those heading towards the paramitas; this good man is also the wish-fulfilling jewel for those practicing the ten bhumis (ten stages of Bodhisattva practice); this good man is the parijata tree (a divine tree) for those practicing the Shurangama Samadhi (a powerful meditation); he is the sword that cuts off wrong views and afflictions, breaking all habits like diamond, able to subdue all demons, a good expedient; he is the key to opening wisdom; the foundation upon which all Buddhist teachings rely; the garland of pratyekabuddhas (solitary realizers), the clothing of sravakas (Buddha's disciples), the eyes of the devas (gods), the right path for humans; the refuge for animals, the protection for hungry ghosts, the savior of hell beings; the field of merit for all sentient beings.'
；是諸菩薩摩訶薩大車；是善男子是三世如來應供正遍知最大輔臣，護法城門。是善男子乃至具足十八不共法以自莊嚴，得於佛智成就具足；是善男子悉是一切眾生應供，唯除如來，諸餘一切應供中最。
「汝等大眾！皆應奉仰，各隨力能應辦供具，供養恭敬而尊重之。種種珍寶幢幡寶蓋、涂香末香、衣服瓔珞、種種雜物，凈治道路種種莊嚴，以種種讚歎而讚歎之，汝等一切不久當得是功德器。」
爾時一切大會皆共和合，從坐而起，向虛空藏菩薩摩訶薩所現之方，叉手合掌，其心歡喜顏貌怡悅，以清凈目諦觀視之。於時眾中諸大菩薩及大聲聞、天主、龍主、夜叉主、阿修羅主、伽留羅主、緊那羅主、摩睺羅伽主及五通仙，各作是念：「當設何等最上最勝供具供養是善男子？」
爾時虛空藏菩薩摩訶薩，變娑婆界，地平如掌七寶莊嚴，除去諸山曠野堆埠、墻壁瓦礫灰糞臭穢、塵霧云雷乾闥婆聲，一切樹木變成七寶，華葉果香皆悉具足，依地草木枝節莖葉亦變化成七寶。盡娑婆世界除一切病，一切地獄、畜生、餓鬼無諸苦惱，皆得衣服飲食瓔珞之具。娑婆世中一切眾生，得成如意妙色端嚴，威德第一肢體具足，除諸結使心得寂靜，于諸善根其心欣樂，以清凈心安住三寶。
此所集眾，兩手自然
【現代漢語翻譯】 現代漢語譯本：這些菩薩摩訶薩是大乘的駕馭者；這些善男子是過去、現在、未來三世如來應供正遍知的最偉大輔臣，是護持佛法的城門。這些善男子甚至具足十八不共法來莊嚴自己，獲得佛的智慧併成就圓滿；這些善男子都是一切眾生應當供養的對象，除了如來之外，在所有應供者中最為尊貴。 『你們大眾！都應當敬奉仰慕，各自盡力準備供養的物品，供養、恭敬並尊重他們。用各種珍寶幢幡、寶蓋、涂香、末香、衣服、瓔珞、各種雜物，清掃道路，用各種莊嚴來裝飾，用各種讚歎來讚美他們，你們一切人不久都將獲得這種功德的器量。』 當時，所有大會的人都一起從座位上站起來，面向虛空藏菩薩摩訶薩所顯現的方向，雙手合十，心中歡喜，面容愉悅，用清凈的眼睛仔細觀看。當時，眾位中的大菩薩、大聲聞、天主、龍主、夜叉主、阿修羅主、伽留羅主、緊那羅主、摩睺羅伽主以及五通仙人，各自心中想著：『應當用什麼最上最殊勝的供品來供養這位善男子呢？』 當時，虛空藏菩薩摩訶薩，變化娑婆世界，使地面平坦如手掌，用七寶裝飾，除去所有的山丘、曠野、土堆、墻壁、瓦礫、灰塵、糞便、臭穢、塵霧、云雷、乾闥婆的聲音，一切樹木都變成七寶，花、葉、果實、香氣都具備，依附地面的草木枝節莖葉也變化成七寶。整個娑婆世界消除了所有的疾病，一切地獄、畜生、餓鬼都沒有痛苦煩惱，都得到衣服、飲食、瓔珞等物品。娑婆世界中的一切眾生，都變得如意、容貌美好端莊、威德第一、肢體健全，消除了所有的煩惱，內心寂靜，對各種善根心生歡喜，以清凈的心安住於三寶。 此時，聚集的眾人，雙手自然
【English Translation】 English version: These Bodhisattva Mahasattvas are the great vehicles; these good men are the greatest ministers of the Tathagatas, Arhats, Samyaksambuddhas of the past, present, and future three times, and they are the city gates protecting the Dharma. These good men even possess the eighteen unique qualities to adorn themselves, attain the wisdom of the Buddha and achieve completeness; these good men are all worthy of offerings from all sentient beings, and except for the Tathagata, they are the most honored among all those worthy of offerings. 'You all, the assembly! Should all revere and look up to them, each according to your ability, prepare offerings, offer, respect, and honor them. With various precious banners, jeweled canopies, scented ointments, powdered incense, clothing, necklaces, various miscellaneous items, clean the roads, decorate with various adornments, and praise them with various praises, all of you will soon obtain the capacity for such merit.' At that time, all the assembly together rose from their seats, facing the direction where Bodhisattva Mahasattva Akasagarbha appeared, with their hands folded in reverence, their hearts joyful, their faces pleased, and they gazed intently with pure eyes. At that time, the great Bodhisattvas, great Sravakas, lords of the heavens, lords of the dragons, lords of the yakshas, lords of the asuras, lords of the garudas, lords of the kinnaras, lords of the mahoragas, and the five-powered immortals, each thought: 'What is the most supreme and excellent offering that we should offer to this good man?' At that time, Bodhisattva Mahasattva Akasagarbha transformed the Saha world, making the ground as flat as the palm of a hand, adorned with seven treasures, removing all hills, wildernesses, mounds, walls, tiles, rubble, dust, dung, foul odors, dust, fog, clouds, thunder, and the sounds of the gandharvas. All the trees were transformed into seven treasures, with flowers, leaves, fruits, and fragrances all complete. The grasses, trees, branches, stems, and leaves that were attached to the ground were also transformed into seven treasures. The entire Saha world was rid of all diseases, and all hells, animals, and hungry ghosts had no suffering or distress, and all obtained clothing, food, necklaces, and other items. All sentient beings in the Saha world became as they wished, with beautiful and dignified appearances, supreme in power and virtue, with complete limbs, free from all afflictions, their minds peaceful, and they rejoiced in all good roots, dwelling in the Three Jewels with pure minds. At this time, the assembled crowd, their hands naturally
有化如意寶，一一如意寶各出光明，遍照於此娑婆世界。又是寶珠出妙樂音，雨種種寶、種種妙衣、種種瓔珞；雨種種金鎖瓔珞、真珠瓔珞；又雨種種妙華，青蓮紅蓮、赤蓮白蓮及水堅華；復雨多摩缽香、牛頭栴檀末香，莊嚴于道。其道二邊化七寶堂如帝釋堂，于其堂內化諸婇女猶如魔后，作於五樂歡娛受樂。當於佛上虛空之中，化天寶蓋滿百由旬，清妙鮮潔寶網莊嚴，垂真珠貫莊嚴其中，作眾伎樂過於天樂，田地草木、樹林華葉、諸果實中，各出妙音殊過天樂，有聞音者，于阿耨多羅三藐三菩提得不退轉。
爾時一切諸大會眾，見虛空藏菩薩摩訶薩作是莊嚴，得未曾有，作是念言：「我等云何為是善丈夫於世尊前當設何座？」
爾時佛前出寶蓮華，白銀為莖，黃金為葉，馬瑙為臺，梵摩尼寶以為其須，縱廣十里；復有如是無量百千諸寶蓮華，周匝圍繞，見虛空藏菩薩摩訶薩忽在華上結加趺坐，見其頂上如意寶珠，見虛空藏所將眷屬，亦各坐余蓮華臺上。
爾時彌勒菩薩摩訶薩，以偈問于藥王菩薩：
「如諸本先來， 大名稱菩薩； 恭敬禮世尊， 然後乃就坐。 是善丈夫來， 示現大莊嚴； 不敬禮世尊， 忽見其已坐。」
爾時藥王菩薩，以偈答于彌勒菩薩：
「
【現代漢語翻譯】 現代漢語譯本：有化現的如意寶珠（能滿足願望的寶珠），每一顆如意寶珠都發出光明，遍照這個娑婆世界（我們所居住的世界）。又有寶珠發出美妙的音樂，降下各種寶物、各種美妙的衣服、各種瓔珞（裝飾品）；降下各種金鎖瓔珞、珍珠瓔珞；又降下各種美妙的花朵，青蓮花、紅蓮花、赤蓮花、白蓮花以及水堅華（一種水生花）；還降下多摩缽香（一種香料）、牛頭栴檀末香（一種珍貴的香料），用來莊嚴道路。道路兩旁化現出七寶堂，如同帝釋天（佛教中的天神）的宮殿，在這些宮殿內化現出許多美麗的女子，如同魔后（魔王的妻子），演奏五種音樂，歡快地享受快樂。在佛陀上方的虛空中，化現出覆蓋百由旬（古印度長度單位）的天寶蓋，清凈美妙，用寶網莊嚴，垂掛著珍珠串裝飾其中，演奏的各種音樂勝過天上的音樂。田地、草木、樹林、花葉、各種果實中，都發出美妙的音樂，勝過天上的音樂，聽到這些音樂的人，對於阿耨多羅三藐三菩提（無上正等正覺，即最高的覺悟）能夠得到不退轉（不會退失）。 那時，所有的大會眾，看到虛空藏菩薩摩訶薩（菩薩中的大菩薩）作出這樣的莊嚴景象，感到前所未有，心中想道：『我們應該如何為這位善男子在世尊（佛陀）面前設定座位呢？』 這時，在佛陀面前出現寶蓮花，白銀為莖，黃金為葉，瑪瑙為臺，梵摩尼寶（一種珍貴的寶石）為花須，縱橫十里；又有無數百千這樣的寶蓮花，環繞四周，看到虛空藏菩薩摩訶薩忽然在蓮花上結跏趺坐（一種坐姿），看到他的頭頂上有如意寶珠，看到虛空藏菩薩所帶領的眷屬，也都各自坐在其餘的蓮花臺上。 這時，彌勒菩薩摩訶薩（未來佛）用偈頌問藥王菩薩： 『如同諸位本來的習慣， 大名聲的菩薩們； 恭敬地禮拜世尊， 然後才就坐。 這位善男子到來， 示現如此大的莊嚴； 不恭敬禮拜世尊， 忽然看見他已經坐下了。』 這時，藥王菩薩用偈頌回答彌勒菩薩：
【English Translation】 English version: There were manifested wish-fulfilling jewels (jewels that can fulfill wishes), and each wish-fulfilling jewel emitted light, illuminating this Saha world (the world we live in). Moreover, these jewels emitted wonderful music, raining down various treasures, various exquisite garments, and various ornaments; raining down various golden lock ornaments, pearl ornaments; also raining down various exquisite flowers, blue lotuses, red lotuses, crimson lotuses, white lotuses, and water-firm flowers (a type of aquatic flower); furthermore, raining down Tamalapatra incense (a type of incense), and sandalwood powder from ox-head sandalwood (a precious type of sandalwood), to adorn the path. On both sides of the path, seven-jeweled palaces manifested, like the palaces of Indra (a deity in Buddhism), and within these palaces, beautiful women manifested, like the consorts of Mara (the demon king), playing five kinds of music, joyfully enjoying pleasure. In the space above the Buddha, a heavenly jeweled canopy covering a hundred yojanas (an ancient Indian unit of distance) manifested, pure and exquisite, adorned with jeweled nets, with strings of pearls hanging down, playing various music surpassing heavenly music. From the fields, grasses, trees, flowers, leaves, and various fruits, wonderful music emanated, surpassing heavenly music, and those who heard this music would attain non-retrogression (not falling back) in Anuttara-samyak-sambodhi (supreme perfect enlightenment, the highest form of enlightenment). At that time, all the great assembly, seeing the Bodhisattva Mahasattva (a great Bodhisattva) Akasagarbha manifesting such a magnificent scene, felt unprecedented wonder, and thought: 'How should we prepare a seat for this virtuous man before the World Honored One (the Buddha)?' Then, in front of the Buddha, jeweled lotuses appeared, with silver stems, golden leaves, agate platforms, and Brahma-mani jewels (a precious gem) as stamens, spanning ten miles in length and width; and there were countless such jeweled lotuses surrounding them, and they saw the Bodhisattva Mahasattva Akasagarbha suddenly sitting in full lotus posture (a sitting posture) on a lotus, and they saw a wish-fulfilling jewel on his head, and they saw the retinue led by Akasagarbha, each sitting on other lotus platforms. At that time, the Bodhisattva Mahasattva Maitreya (the future Buddha) asked the Bodhisattva Bhaisajyaraja in verse: 'As is the custom of all, The Bodhisattvas of great renown; Respectfully bow to the World Honored One, And then take their seats. This virtuous man has come, Displaying such great magnificence; Without respectfully bowing to the World Honored One, Suddenly we see him already seated.' At that time, the Bodhisattva Bhaisajyaraja answered the Bodhisattva Maitreya in verse:
見是大丈夫， 善住于佛法； 是不見眾生， 不依一切想。」
爾時彌勒菩薩，復以偈言：
「若不見眾生， 安住于實際； 何義故莊嚴？ 為我顯現說。」
爾時藥王菩薩，復以偈答：
「是方便勇健， 教化眾生故； 不知第一義， 凡夫妄想行。 世諦聰慧者， 迷真故受苦； 為脫是等故， 現如是莊嚴。」
爾時世尊贊藥王菩薩言：「善哉善哉！是善丈夫如汝所說，假令一切諸凡夫，不能知一須陀洹解脫行處；一切眾生得須陀洹，不能知一斯陀含解脫行處；一切斯陀含、阿那含、阿羅漢，亦復不知一辟支佛解脫行處；一切眾生作辟支佛獨一騏驎，亦不知一無生忍菩薩摩訶薩善行方便教化眾生；一切眾生得無生忍，不知一得首楞嚴三昧無礙辯才菩薩摩訶薩第一義諦解脫之行。
「善男子！是虛空藏得無生忍，得無礙辯，得首楞嚴三昧。知此大眾過無量劫心之善根，應當現於大莊嚴故、住離欲地故。此善男子從西方沒而來至此！示現同諸聲聞緣覺，入于無量空處三昧，現於神通，一切眾生生奇特心；復於世諦示現莊嚴，教化無量諸眾生故。是善男子若現第一義諦無生莊嚴，乃至天人皆當驚怖迷惑失心，至八地菩薩亦復失心，無有能見其行相貌，入
【現代漢語翻譯】 現代漢語譯本 『能見到這樣的人，才是真正的大丈夫，他善於安住于佛法之中；他不見眾生相，不執著於一切妄想。』 這時，彌勒菩薩又用偈語問道： 『如果不見眾生相，安住于真如實相之中；那麼，爲了什麼緣故還要示現莊嚴呢？請為我開示說明。』 這時，藥王菩薩又用偈語回答： 『這是爲了方便和勇猛精進，爲了教化眾生；因為凡夫不瞭解第一義諦，所以才會妄想執著。世俗諦中的聰明人，因為迷惑于真理而遭受痛苦；爲了使他們脫離這些痛苦，所以才示現這樣的莊嚴。』 這時，世尊讚歎藥王菩薩說：『說得好啊，說得好啊！這位善男子說得就像你所說的那樣，即使一切凡夫，也不能瞭解一位須陀洹（初果，入流者）的解脫境界；即使一切眾生都證得須陀洹果，也不能瞭解一位斯陀含（二果，一來者）的解脫境界；即使一切斯陀含、阿那含（三果，不還者）、阿羅漢（四果，無生者），也不能瞭解一位辟支佛（獨覺）的解脫境界；即使一切眾生都成為辟支佛，也不能瞭解一位證得無生法忍的菩薩摩訶薩（大菩薩）善巧方便教化眾生的境界；即使一切眾生都證得無生法忍，也不能瞭解一位獲得首楞嚴三昧（一切事究竟堅固三昧）和無礙辯才的菩薩摩訶薩的第一義諦解脫境界。』 『善男子！這位虛空藏菩薩證得無生法忍，獲得無礙辯才，證得首楞嚴三昧。他知道在座大眾過去無量劫所種的善根，所以應當示現大莊嚴，安住于離欲的境界。這位善男子從西方而來！他示現和聲聞緣覺一樣，進入無量空處三昧，示現神通，使一切眾生生起稀有奇特之心；又在世俗諦中示現莊嚴，教化無量眾生。這位善男子如果示現第一義諦的無生莊嚴，乃至天人都會驚恐迷惑，失去心智，甚至八地菩薩也會失去心智，沒有人能夠見到他的真實行相，進入他的境界。』
【English Translation】 English version 'Seeing such a great man, one dwells well in the Buddha Dharma; one does not see sentient beings, and does not rely on any thoughts.' At that time, Bodhisattva Maitreya again spoke in verse: 'If one does not see sentient beings, and dwells in the reality of suchness; for what reason does one adorn oneself? Please reveal and explain this to me.' At that time, Bodhisattva Bhaisajyaraja (Medicine King) again answered in verse: 'This is for the sake of skillful means and courageous effort, to teach and transform sentient beings; because ordinary people do not understand the first principle, they engage in deluded thoughts. Those who are wise in worldly truths suffer because they are deluded about the truth; to liberate them from these sufferings, such adornments are manifested.' At that time, the World Honored One praised Bodhisattva Bhaisajyaraja, saying: 'Excellent, excellent! This good man speaks as you have said. Even if all ordinary people cannot understand the liberation of a Srotaapanna (stream-enterer); even if all sentient beings attain Srotaapanna, they cannot understand the liberation of a Sakadagamin (once-returner); even if all Sakadagamins, Anagamins (non-returners), and Arhats (worthy ones) cannot understand the liberation of a Pratyekabuddha (solitary buddha); even if all sentient beings become Pratyekabuddhas, they cannot understand the skillful means of a Bodhisattva Mahasattva (great bodhisattva) who has attained the non-origination forbearance in teaching and transforming sentient beings; even if all sentient beings attain the non-origination forbearance, they cannot understand the first principle of liberation of a Bodhisattva Mahasattva who has attained the Shurangama Samadhi (heroic march samadhi) and unimpeded eloquence.' 'Good man! This Akasagarbha (space treasury) Bodhisattva has attained the non-origination forbearance, unimpeded eloquence, and the Shurangama Samadhi. He knows the good roots of this assembly from countless past kalpas, therefore he should manifest great adornments and dwell in the state of detachment. This good man came from the West! He manifests as the same as the Sravakas (hearers) and Pratyekabuddhas, entering the samadhi of immeasurable space, manifesting supernatural powers, causing all sentient beings to have a rare and extraordinary mind; and in the worldly truth, he manifests adornments to teach and transform countless sentient beings. If this good man were to manifest the non-origination adornment of the first principle, even gods and humans would be terrified, confused, and lose their minds, even bodhisattvas of the eighth stage would lose their minds, and no one would be able to see his true form and enter his state.'
如是等深功德法。是善男子善知方便，度於一切諸佛法海，斷于疑惑，自然善知諸方便度，於一切菩薩摩訶薩中猶如王幢。
「善男子！是虛空藏菩薩摩訶薩，示諸眾生天道涅槃道，能解眾生結使心病；亦治四大身內增損諸患。若有眾生諸邪見逼，迷於生死曠野之中，不知方便，云何名為天道涅槃道？是諸眾生！若稱虛空藏菩薩名，禮拜供養燒眾名香，是善男子觀心善根見結覆心，及知過去心種善根；亦知現在供養佛法僧寶修施戒德。如是諸事，或於夢中方便示現正直之道，方便力故，及於一切惡見惡事、惡愿惡求、惡歸惡趣，心得解脫。身口意行悉皆正直，所愿正直，得近正直真善知識，疾得解脫諸惡臭結惡見諸病；速疾得盡惡道惡業，所愿善故，行善業故，速疾得作心自在者，住甚深忍。
「若有眾生，種種諸病逼切其身其心散亂，聾盲瘖啞諸根不具，支節各異將有死相。如是等事，一心稱是虛空藏菩薩名，除諸病故欲無病故，燒沉水香堅黑沉水，若多竭流香，禮虛空藏。是善大丈夫于夜夢中，作婆羅門像在其人前，或現釋像、大功德天像、妙音天像、剎利像、大臣像、兵吏像、良醫像、或父母像、或男女像，于夜夢中在病人前，如實為說種種隨病湯藥，病者一服所患悉除；復有如是所營求事，欲多
【現代漢語翻譯】 現代漢語譯本：像這樣深厚的功德法，這位善男子善於運用方便法門，渡過一切諸佛的法海，斷除疑惑，自然善於運用各種方便度化眾生，在一切菩薩摩訶薩中猶如王者的旗幟。 善男子！這位虛空藏菩薩摩訶薩（虛空藏：象徵智慧和功德如虛空般廣大無邊的菩薩），向眾生展示天道和涅槃道，能夠解除眾生的煩惱結縛和心病；也能治療四大（地、水、火、風）失調引起的身體疾病。如果有眾生被各種邪見所困擾，迷失在生死的曠野中，不知道方便法門，什麼是天道和涅槃道呢？這些眾生如果稱念虛空藏菩薩的名號，禮拜供養，焚燒各種名貴的香，這位善男子會觀察他們的心，瞭解他們被煩惱覆蓋的善根，以及過去世所種的善根；也知道他們現在供養佛法僧三寶，修持佈施和戒律的功德。像這些事情，或者在夢中方便地示現正直的道路，憑藉方便的力量，使他們從一切惡見、惡事、惡愿、惡求、惡歸、惡趣中解脫出來。身口意三業都變得正直，所愿也正直，能夠親近正直的真善知識，迅速解脫各種惡臭的煩惱結縛和惡見等疾病；迅速消除惡道和惡業，因為所愿是善的，所行是善業，所以能夠迅速成為心自在的人，安住于甚深的忍辱之中。 如果有眾生，被各種疾病纏身，身心散亂，耳聾、眼盲、失語、諸根不全，肢體殘缺，將要面臨死亡。像這些情況，如果一心稱念虛空藏菩薩的名號，爲了消除疾病，爲了不生病，焚燒沉水香和堅黑沉水香，或者多竭流香，禮拜虛空藏菩薩。這位善大丈夫會在夜晚的夢中，化現為婆羅門（古印度祭司）的形象出現在那人面前，或者顯現釋迦牟尼佛的形象、大功德天（象徵財富和吉祥的天神）的形象、妙音天（象徵音樂和智慧的天神）的形象、剎利（古印度武士階層）的形象、大臣的形象、兵吏的形象、良醫的形象，或者父母的形象、或者男女的形象，在夜晚的夢中，在病人面前，如實地為他們說出各種對癥的湯藥，病人一服用，所患的疾病全部消除；還有那些想要獲得更多
【English Translation】 English version: Such are the profound meritorious dharmas. This good man is skilled in expedient means, crossing the ocean of all Buddhas' dharmas, severing doubts, naturally skilled in all expedient means of deliverance, like a royal banner among all Bodhisattva Mahasattvas. Good man! This Bodhisattva Mahasattva Akasagarbha (Akasagarbha: a Bodhisattva symbolizing wisdom and merit as vast and boundless as space) shows all beings the path to heaven and the path to Nirvana, able to resolve the afflictions and mental illnesses of beings; also able to cure the imbalances of the four great elements (earth, water, fire, wind) within the body. If there are beings oppressed by various wrong views, lost in the wilderness of birth and death, not knowing expedient means, what are the paths to heaven and Nirvana? If these beings recite the name of Bodhisattva Akasagarbha, pay homage and make offerings, burn various precious incenses, this good man will observe their minds, understand their good roots covered by afflictions, and the good roots planted in past lives; also know that they are now making offerings to the Triple Gem of Buddha, Dharma, and Sangha, cultivating the merits of giving and precepts. In such matters, or in dreams, he will expediently show the right path, through the power of expedient means, and liberate them from all wrong views, evil deeds, evil wishes, evil pursuits, evil destinations, and evil realms. Their actions of body, speech, and mind will all become upright, their wishes will be upright, they will be able to approach upright true good teachers, quickly liberate from all foul-smelling afflictions and diseases of wrong views; quickly exhaust evil paths and evil karma, because their wishes are good, and their actions are good, they will quickly become those whose minds are free, abiding in profound patience. If there are beings, afflicted by various illnesses, their bodies and minds scattered, deaf, blind, mute, with incomplete faculties, with limbs deformed, facing death. In such cases, if they single-mindedly recite the name of Bodhisattva Akasagarbha, in order to eliminate illnesses, in order not to be sick, burn aloeswood incense and solid black aloeswood, or much-flowing incense, and pay homage to Akasagarbha. This great good man will appear in their dreams at night, taking the form of a Brahmin (ancient Indian priest) before them, or manifesting as the image of Shakyamuni Buddha, the image of Mahasri (a deity symbolizing wealth and auspiciousness), the image of Sarasvati (a deity symbolizing music and wisdom), the image of a Kshatriya (ancient Indian warrior class), the image of a minister, the image of a soldier, the image of a good doctor, or the image of parents, or the image of men and women, in the night dreams, before the sick person, truthfully telling them about various medicines suited to their illnesses, and once the sick person takes them, all their illnesses will be eliminated; and also those who wish to obtain more
聞義，若欲寂靜、欲修禪得慧、欲得名稱、欲求工巧、欲得自在、欲得妙色、欲得封邑、欲得勢力、欲得才能、欲得妙聲、欲得子息、欲得眷屬、欲得功德、欲得佈施持戒忍辱精進禪慧、欲得美語、欲人恭敬、欲脫諸惡安止於施乃至住慧、欲得長壽、欲得種種所須之具得已能用、欲勸慳人令行佈施、欲令破戒安住持戒、欲令懈怠安住精進、欲勸愚癡令住于慧，未定乘者勸住聲聞，自攝乘者勸住緣覺。是善男子作是方便示諸眾生。
「若有眾生舍離大悲，自護己身心舍眾生。若有是心，我何方便能勸彼人，令住阿耨多羅三藐三菩提，安住方便四梵行處，乃至令其住于大悲？是人敬禮虛空藏菩薩摩訶薩，若阿練若處、若在林中、若露地，燒沉水香堅黑沉水、若多竭流香，至心合掌，五體投地遍禮十方，爾時說是陀羅尼句：
「阿彌隸奢阿彌隸奢迦留尼迦(一) 遮羅遮羅(二) 毗伽陀隸(三) 摩懵呿復阇摩那伽留尼迦(四) 真陀摩尼富羅移迦留尼迦(五) 薩婆阿奢彌咃羅𠱀離移(六) 阿清陀梨(七) 破仇破仇(八) 留坻脾脾伽仇(九) 質致脾脾伽仇迦留尼迦(十) 富隸移埵摩阿奢(十一) 薩埵波咃羅遮阿輸迦竭抵莎呵(十二)
「是善男子為于彼人，現人色像、鹿色像、馬色像或
【現代漢語翻譯】 現代漢語譯本 聽聞佛法真義，如果有人想要寂靜，想要通過禪修獲得智慧，想要獲得名聲，想要掌握技藝，想要獲得自在，想要獲得美妙的事物，想要獲得封地，想要獲得權勢，想要獲得才能，想要獲得美妙的聲音，想要有子嗣，想要有眷屬，想要獲得功德，想要行佈施、持戒、忍辱、精進、禪定和智慧，想要說美好的語言，想要得到他人的恭敬，想要脫離各種惡行安住于佈施乃至智慧，想要長壽，想要獲得各種所需的物品並且能夠使用，想要勸導吝嗇的人行佈施，想要讓破戒的人安住于持戒，想要讓懈怠的人安住于精進，想要勸導愚癡的人安住于智慧，想要勸導未確定修行方向的人安住于聲聞乘，想要勸導自我修持的人安住于緣覺乘。這位善男子會採取這些方便來引導眾生。 如果有的眾生捨棄大悲心，只保護自己，心中捨棄眾生。如果有人有這樣的心，我該如何方便勸導他們，讓他們安住于阿耨多羅三藐三菩提（無上正等正覺），安住於四梵行之處，乃至讓他們安住于大悲心？這個人應當恭敬禮拜虛空藏菩薩摩訶薩（菩薩中的大菩薩），無論是在阿練若（寂靜處）、在樹林中、還是在空曠之地，都要焚燒沉水香、堅黑沉水香、或者多竭流香，至誠合掌，五體投地遍禮十方，這時應當說這個陀羅尼（總持）句： 『阿彌隸奢阿彌隸奢迦留尼迦(一)，遮羅遮羅(二)，毗伽陀隸(三)，摩懵呿復阇摩那伽留尼迦(四)，真陀摩尼富羅移迦留尼迦(五)，薩婆阿奢彌咃羅𠱀離移(六)，阿清陀梨(七)，破仇破仇(八)，留坻脾脾伽仇(九)，質致脾脾伽仇迦留尼迦(十)，富隸移埵摩阿奢(十一)，薩埵波咃羅遮阿輸迦竭抵莎呵(十二)』。 這位善男子爲了幫助那個人，會示現人像、鹿像、馬像或者其他形象。
【English Translation】 English version Hearing the meaning of the Dharma, if someone desires tranquility, desires to attain wisdom through meditation, desires to gain fame, desires to master skills, desires to attain freedom, desires to obtain wonderful things, desires to acquire fiefdoms, desires to gain power, desires to acquire talent, desires to have a beautiful voice, desires to have offspring, desires to have family, desires to gain merit, desires to practice giving, keeping precepts, patience, diligence, meditation, and wisdom, desires to speak beautiful words, desires to be respected by others, desires to escape all evils and abide in giving, and so on, up to wisdom, desires to have longevity, desires to obtain all kinds of needed items and be able to use them, desires to persuade stingy people to practice giving, desires to make those who break precepts abide in keeping precepts, desires to make the lazy abide in diligence, desires to persuade the ignorant to abide in wisdom, desires to persuade those who have not determined their path to abide in the Sravaka vehicle, and desires to persuade those who practice self-cultivation to abide in the Pratyekabuddha vehicle. This good man will use these skillful means to guide sentient beings. If there are sentient beings who abandon great compassion, only protect themselves, and in their hearts abandon sentient beings. If someone has such a mind, how can I skillfully persuade them to abide in Anuttara-samyak-sambodhi (unexcelled complete enlightenment), abide in the four Brahmavihara places, and even make them abide in great compassion? This person should respectfully bow to Bodhisattva Mahasattva Akasagarbha (a great Bodhisattva among Bodhisattvas), whether in an Aranya (a quiet place), in a forest, or in an open space, they should burn agarwood, solid black agarwood, or Tagara incense, sincerely join their palms, prostrate with their five limbs touching the ground, and bow to the ten directions. At this time, they should recite this Dharani (mantra) phrase: 'Amileisha Amileisha Karunika (1), Chara Chara (2), Vighatadhari (3), Mamukha Punja Manaka Karunika (4), Chintamani Pura Yika Karunika (5), Sarva Ashamita Raliyi (6), Achintadhari (7), Prakho Prakho (8), Rudhi Pipi Gakho (9), Chiti Pipi Gakho Karunika (10), Puri Yituma Asha (11), Sattva Parataja Ashoka Gati Svaha (12)'. This good man, in order to help that person, will manifest as a human form, a deer form, a horse form, or other forms.
天色像，隨彼功德現於如是色像，言說示一方便。是方便故，能教化無量百千那由他眾生，不定乘者、聲聞乘者、緣覺乘者，令是眾生於一時中一彈指頃少方便慧，能令安住無礙大乘得不退轉，乃至得於種種三昧、得陀羅尼；亦得於忍安住十地。是虛空藏菩薩摩訶薩！成就如是不可思議方便智慧大悲之力。
「善男子！假使能得虛空邊際，無有能知是善男子智慧方便大慈大悲三昧之力，教化眾生得其邊者。是虛空藏菩薩摩訶薩，成就如是不可思議無邊功德。
「善男子！若有眾生，無諂幻惑正行威儀，成就正見質直無誑，不自讚譽離於嫉妒，無有奸詐善心成就。如是等人，是善男子而憐愍之，示方便智正行精進，以是方便智慧正行精進力故，脫諸苦惱，發阿耨多羅三藐三菩提心，一切善根悉皆迴向于無上道，得不退轉。以精進力滿足六波羅蜜故，大勤進行速疾正覺阿耨多羅三藐三菩提。虛空藏菩薩摩訶薩！成就如是不可思議無量功德，教化眾生。」
爾時彌勒菩薩摩訶薩白佛言：「世尊！何緣獨見此善男子頂上如意寶，極為妙色端嚴赫焰，非余菩薩？」
佛言：「善男子！是虛空藏菩薩摩訶薩成就大悲，為利眾生脫大苦事。若有眾生犯根本重罪，當墮惡道，拔斷一切諸善根行，如是眾生，是
【現代漢語翻譯】 現代漢語譯本 天色顯現，隨著他的功德而呈現出相應的色彩和形象，這是爲了方便說法而示現的一種方便。通過這種方便，能夠教化無量百千那由他（數量單位，表示極大的數目）的眾生，包括不定乘者、聲聞乘者（小乘佛教修行者，通過聽聞佛法而證悟）、緣覺乘者（小乘佛教修行者，通過自身觀察因緣而證悟），使這些眾生在同一時間，甚至在一彈指的短暫時間內，通過少許方便智慧，就能安住于無礙的大乘（大乘佛教，以普度眾生為目標）之道，獲得不退轉的境界，乃至獲得種種三昧（禪定）、陀羅尼（總持，記憶和理解佛法的能力）；也能獲得忍（安忍）而安住於十地（菩薩修行的十個階段）。這位虛空藏菩薩摩訶薩（大菩薩）！成就瞭如此不可思議的方便智慧和大悲之力。 『善男子！』 假設能夠測量虛空的邊際，也沒有人能夠知道這位善男子（指虛空藏菩薩）的智慧方便、大慈大悲和三昧之力，以及他教化眾生所能達到的程度。這位虛空藏菩薩摩訶薩，成就瞭如此不可思議的無邊功德。 『善男子！』 如果有眾生，沒有諂媚虛偽，行為端正，成就正見（正確的見解），質樸正直沒有欺騙，不自我讚揚，遠離嫉妒，沒有奸詐，善心成就。對於這樣的人，這位善男子（指虛空藏菩薩）會憐憫他們，示現方便智慧，以正行精進，通過這種方便智慧和正行精進的力量，使他們脫離各種苦惱，發起阿耨多羅三藐三菩提心（無上正等正覺之心），一切善根都回向于無上道，獲得不退轉。通過精進的力量圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），大勤精進，迅速證得阿耨多羅三藐三菩提。虛空藏菩薩摩訶薩！成就瞭如此不可思議的無量功德，教化眾生。 這時，彌勒菩薩摩訶薩（未來佛）對佛說：『世尊！為什麼唯獨見到這位善男子（指虛空藏菩薩）頭頂上的如意寶，如此美妙的色彩，端莊莊嚴，光芒熾盛，而其他菩薩卻沒有呢？』 佛說：『善男子！這位虛空藏菩薩摩訶薩成就了大悲心，爲了利益眾生，使他們脫離巨大的苦難。如果有眾生犯了根本重罪，應當墮入惡道，斷絕一切善根，對於這樣的眾生，這位虛空藏菩薩會以大悲心救度他們。』
【English Translation】 English version The color of the sky appears, manifesting in such colors and forms according to his merits, speaking and showing a skillful means. Because of this skillful means, he can teach countless hundreds of thousands of nayutas (a unit of large numbers) of beings, including those of uncertain vehicles, those of the Sravaka vehicle (Hinayana practitioners who attain enlightenment through hearing the Dharma), and those of the Pratyekabuddha vehicle (Hinayana practitioners who attain enlightenment through self-observation of causes and conditions), enabling these beings, at the same time, even within a snap of a finger, through a little skillful wisdom, to abide in the unobstructed Mahayana (the Great Vehicle, aiming at universal salvation) path, attain the state of non-retrogression, and even attain various samadhis (meditative states), dharanis (retention and understanding of the Dharma); they can also attain forbearance and abide in the ten bhumis (ten stages of Bodhisattva practice). This Bodhisattva Mahasattva, Akasagarbha (the Bodhisattva of the Treasury of Space)! Has accomplished such inconceivable skillful wisdom and great compassion. 'Good man!' If one could measure the boundaries of space, no one could know the wisdom, skillful means, great compassion, and samadhi power of this good man (referring to Akasagarbha Bodhisattva), and the extent to which he can teach beings. This Bodhisattva Mahasattva, Akasagarbha, has accomplished such inconceivable boundless merits. 'Good man!' If there are beings who are without flattery and deceit, whose conduct is upright, who have attained right view (correct understanding), who are honest and without deception, who do not praise themselves, who are free from jealousy, who are without cunning, and whose good hearts are accomplished. For such people, this good man (referring to Akasagarbha Bodhisattva) will have compassion for them, show skillful wisdom, and practice diligently. Through this skillful wisdom and the power of right practice and diligence, he will enable them to escape all suffering, arouse the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), and dedicate all good roots to the unsurpassed path, attaining non-retrogression. Through the power of diligence, he will perfect the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom), practice diligently, and quickly attain Anuttara-samyak-sambodhi. Bodhisattva Mahasattva, Akasagarbha! Has accomplished such inconceivable boundless merits, teaching beings. At that time, Bodhisattva Mahasattva Maitreya (the future Buddha) said to the Buddha: 'World Honored One! Why is it that only this good man (referring to Akasagarbha Bodhisattva) has a wish-fulfilling jewel on his head, with such beautiful colors, dignified and majestic, and blazing with light, while other Bodhisattvas do not?' The Buddha said: 'Good man! This Bodhisattva Mahasattva, Akasagarbha, has accomplished great compassion, for the benefit of beings, to enable them to escape great suffering. If there are beings who have committed fundamental grave offenses, who should fall into evil paths, and who have severed all good roots, for such beings, this Akasagarbha Bodhisattva will save them with great compassion.'
善男子為作妙藥。若有眾生墮大無明，闇蔽惡見牢獄系閉，為大照明猶之如日，令其悔過斷根本惡，能除眾生疑心毒箭。或有眾生破壞心器犯根本重罪，失諸善法當墮惡道，無歸無趣，一切明慧之所捨棄，是善男子能示是等罪闇眾生，安於善道猶如寶杖；又能洗一切臭惡結使，能轉惡道安止人天，逮涅槃樂猶如大車。若有眾生多欲所轉，極多瞋恚忿怒心亂，或多愚癡無明覆蔽，說無因果，不見不怖不畏後世，貪財無厭，乃至常行十種惡業，如是眾生，是善男子為閉惡道安止天人，逮涅槃樂猶如大車。以是緣故，一切天人皆應供養是善男子，唯除如來、應供、正遍知。」
爾時彌勒菩薩白佛言：「世尊！何等名為犯根本罪？眾生犯是根本罪已，拔斷一切諸善根行，當墮惡道，犯墮根本罪故，離於一切人天之樂；復因由是善男子故，令彼眾生具滿人天涅槃之樂。」
佛言：「善男子！灌頂剎利王犯根本重罪有五事。灌頂剎利王，犯五根本罪已，諸先所種一切善根悉皆敗壞，犯墮根本罪故，離於一切人天之樂，當墮惡道。何等為五？善男子！若灌頂剎利，劫奪塔物；或奪僧物若招提僧物，若自取若使人取，是名初犯根本重罪。
「若誹謗法故，聞佛為聲聞說、為緣覺說、為大乘說，誹謗遮固不令流佈，是
【現代漢語翻譯】 現代漢語譯本：善男子，他能像良藥一樣利益眾生。如果眾生陷入深深的無明（avidyā，指對真理的無知），被黑暗和錯誤的見解所束縛，他就像太陽一樣帶來光明，使他們悔改，斷除根本的惡行，並能消除眾生的疑慮和毒箭。如果有些眾生破壞了心性，犯下根本的重罪，失去了所有的善法，將要墮入惡道，無所歸依，被一切智慧所拋棄，這位善男子能引導這些處於罪惡黑暗中的眾生，讓他們安穩地走上善道，就像一根寶貴的枴杖；他還能洗凈一切污穢的煩惱，能使眾生轉離惡道，安住於人天善道，最終獲得涅槃的快樂，就像一輛大車。如果有些眾生被強烈的慾望所驅使，充滿嗔恨和憤怒，或者被愚癡和無明所矇蔽，宣揚沒有因果，不相信也不畏懼來世，貪婪無厭，甚至經常造作十種惡業，對於這樣的眾生，這位善男子能關閉惡道，使他們安住于天人善道，最終獲得涅槃的快樂，就像一輛大車。因此，一切天人都應該供養這位善男子，唯有如來（tathāgata，佛的稱號）、應供（arhat，值得受供養的人）、正遍知（samyaksaṃbuddha，完全覺悟者）除外。 那時，彌勒菩薩（Maitreya Bodhisattva，未來佛）對佛說：『世尊！什麼叫做犯根本罪？眾生犯了根本罪后，就會斷絕一切善根和善行，將要墮入惡道，因為犯了根本罪，就會失去一切人天之樂；又因為這位善男子的緣故，能使這些眾生獲得圓滿的人天和涅槃之樂。』 佛說：『善男子！灌頂剎利王（abhiṣikta kṣatriya，受過灌頂儀式的國王）犯根本重罪有五種情況。灌頂剎利王犯了這五種根本罪后，先前所種的一切善根都會被破壞，因為犯了根本罪，就會失去一切人天之樂，將要墮入惡道。是哪五種呢？善男子！如果灌頂剎利王，搶奪佛塔的財物；或者搶奪僧團的財物，無論是常住僧團的財物還是四方僧團的財物，無論是自己拿取還是指使他人拿取，這叫做初犯根本重罪。 『如果誹謗佛法，聽到佛陀為聲聞（śrāvaka，聽聞佛法而修行的人）說、為緣覺（pratyekabuddha，獨自覺悟的人）說、為大乘（mahāyāna，菩薩乘）說，就誹謗阻礙，不讓佛法流傳，這叫做第二犯根本重罪。』
【English Translation】 English version: Good man, he acts as a wonderful medicine for the benefit of sentient beings. If sentient beings fall into great ignorance (avidyā), obscured by darkness and bound by evil views, he is like the sun, bringing light, causing them to repent, cut off the roots of evil, and remove the doubts and poisonous arrows of sentient beings. If some sentient beings have destroyed their minds, committed fundamental grave offenses, lost all good dharmas, and are about to fall into evil paths, having no refuge and being abandoned by all wisdom, this good man can guide these sentient beings in the darkness of sin, placing them securely on the path of goodness, like a precious staff; he can also wash away all foul and evil defilements, turn sentient beings away from evil paths, settle them in the good paths of humans and gods, and ultimately attain the bliss of nirvana, like a great chariot. If some sentient beings are driven by excessive desires, filled with anger and rage, or obscured by ignorance and delusion, proclaiming that there is no cause and effect, not believing in or fearing the afterlife, being insatiably greedy, and even constantly engaging in the ten evil deeds, for such sentient beings, this good man can close off the evil paths, settle them in the good paths of gods and humans, and ultimately attain the bliss of nirvana, like a great chariot. Therefore, all gods and humans should make offerings to this good man, except for the Tathagata (tathāgata, the title of a Buddha), Arhat (arhat, one who is worthy of offerings), and Samyaksaṃbuddha (samyaksaṃbuddha, a fully enlightened one). At that time, Maitreya Bodhisattva (Maitreya Bodhisattva, the future Buddha) said to the Buddha: 'World Honored One! What is called committing a fundamental offense? When sentient beings commit a fundamental offense, they sever all roots of goodness and good deeds, and are about to fall into evil paths. Because of committing a fundamental offense, they lose all the joys of humans and gods; and because of this good man, these sentient beings can attain the complete joy of humans, gods, and nirvana.' The Buddha said: 'Good man! There are five situations in which an abhiṣikta kṣatriya (abhiṣikta kṣatriya, a king who has undergone the consecration ceremony) commits a fundamental grave offense. When an abhiṣikta kṣatriya commits these five fundamental offenses, all the good roots previously planted will be destroyed. Because of committing a fundamental offense, they will lose all the joys of humans and gods and are about to fall into evil paths. What are the five? Good man! If an abhiṣikta kṣatriya robs the property of a stupa; or robs the property of the Sangha, whether it is the property of the resident Sangha or the Sangha of the four directions, whether he takes it himself or orders others to take it, this is called the first fundamental grave offense. 'If he slanders the Dharma, hearing the Buddha speak for the Śrāvakas (śrāvaka, those who practice by hearing the Dharma), for the Pratyekabuddhas (pratyekabuddha, those who attain enlightenment on their own), or for the Mahāyāna (mahāyāna, the Bodhisattva vehicle), he slanders and obstructs it, preventing the Dharma from spreading, this is called the second fundamental grave offense.'
名犯第二根本重罪。
「若為我出家剃除鬚髮被服袈裟，或能持戒或不持戒、或破戒或不破戒，脫其袈裟罷令還俗、或捶打其身而謫罰之，收閉囹圄、或斷其命，是名第三犯根本重罪。
「若剎利王以自在力，作五無間罪，勸他人作五無間罪。於五無間罪，隨作一罪，是名第四犯根本重罪。
「若剎利王，說無因果舍於他世，行於十惡，勸多眾生作十惡業，是名第五犯根本重罪。
「善男子！若灌頂王於此五根本重罪之中，若犯一一，則破過去一切善根，犯墮重罪，離於一切人天之樂，當墮惡道。以是緣故，虛空藏菩薩摩訶薩現生邊地，或現沙門形服威儀；或現婆羅門形服威儀，在在現生隨彼彼處，為諸剎利說未曾聞法。如一切智說甚深經典，說陀羅尼及忍辱地，敷演開示。以是緣故，灌頂王先所作惡不善之業，慚愧悔過更不復作，安住佈施、寂靜調伏、大勤進行、趣向大道。
「複次大臣亦有五事犯根本重罪。何等為五？若彼大臣劫奪塔物，及奪僧物招提僧物，是名第一犯根本重罪。
「若大臣破於國城村邑聚落，是名第二犯根本重罪。
「若大臣誹謗正法，聞佛為聲聞說、為緣覺說、為行一切智者說，誹謗遮固藏匿隱覆，是名第三犯根本重罪。
「若諸大臣見
【現代漢語翻譯】 現代漢語譯本 犯第二根本重罪。 『如果有人爲了我出家，剃除鬚髮，穿上袈裟，不論他持戒與否，破戒與否，脫下他的袈裟，讓他還俗，或者捶打他的身體加以懲罰，關進監獄，甚至奪取他的性命，這被稱為第三犯根本重罪。』 『如果剎帝利王憑藉自己的權力，犯下五無間罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血），勸他人犯五無間罪。對於五無間罪，只要犯下其中任何一條，這被稱為第四犯根本重罪。』 『如果剎帝利王，宣揚沒有因果報應，捨棄來世，行十惡業，勸導眾多眾生造作十惡業，這被稱為第五犯根本重罪。』 『善男子！如果灌頂王（受過灌頂的國王）在這五根本重罪之中，犯下任何一條，就會破壞過去的一切善根，犯下墮落的重罪，遠離一切人天之樂，應當墮入惡道。因此，虛空藏菩薩摩訶薩（菩薩名，意為智慧廣大如虛空）會化現在邊地，或者化現為沙門（出家修行者）的形貌威儀；或者化現為婆羅門（古印度祭司）的形貌威儀，在各個地方出現，為那些剎帝利宣說他們從未聽聞的佛法。如同一切智者（佛陀）所說的甚深經典，宣說陀羅尼（總持法門）以及忍辱地（修忍辱的境界），詳細地開示。因此，灌頂王先前所作的惡業不善之業，會感到慚愧悔過，不再重犯，安住于佈施、寂靜調伏、精進修行，趨向大道。』 『此外，大臣也有五種犯根本重罪的行為。是哪五種呢？如果大臣劫奪佛塔的財物，以及奪取僧眾的財物，招提僧（四方僧眾）的財物，這被稱為第一犯根本重罪。』 『如果大臣破壞國家城池、村莊聚落，這被稱為第二犯根本重罪。』 『如果大臣誹謗正法，聽到佛陀為聲聞（聽聞佛法而修行的人）說、為緣覺（獨自覺悟的人）說、為行一切智者（菩薩）說，誹謗、遮蔽、隱藏、覆蓋，這被稱為第三犯根本重罪。』 『如果諸位大臣看到』
【English Translation】 English version Commits the second fundamental grave offense. 'If someone, having left home for my sake, shaves their head and beard, wears the kāṣāya robe, whether they uphold the precepts or not, whether they break the precepts or not, has their kāṣāya robe removed, is made to return to lay life, or is beaten and punished, imprisoned, or even has their life taken, this is called the third fundamental grave offense.' 'If a Kṣatriya king, by his own power, commits the five heinous offenses (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, shedding the blood of a Buddha), and encourages others to commit the five heinous offenses. Of the five heinous offenses, committing any one of them is called the fourth fundamental grave offense.' 'If a Kṣatriya king, proclaims that there is no cause and effect, abandons the next life, engages in the ten evil deeds, and encourages many beings to commit the ten evil deeds, this is called the fifth fundamental grave offense.' 'Good man! If an Abhiṣeka king (a king who has received consecration) commits any one of these five fundamental grave offenses, he will destroy all his past good roots, commit a grave offense that leads to downfall, be separated from all the joys of humans and gods, and should fall into evil realms. Therefore, the Bodhisattva Mahāsattva Ākāśagarbha (a Bodhisattva whose wisdom is as vast as space) will manifest in border regions, or manifest in the form and demeanor of a Śramaṇa (a monastic practitioner); or manifest in the form and demeanor of a Brahmin (an ancient Indian priest), appearing in various places, to speak the Dharma that they have never heard to those Kṣatriyas. Like the All-Knowing One (Buddha) speaks the profound scriptures, speaks the Dhāraṇī (a method of retaining teachings) and the stage of patience, explaining and revealing them in detail. Therefore, the Abhiṣeka king's previous evil and unwholesome deeds will cause him to feel shame and remorse, and he will not repeat them, abiding in generosity, peacefulness, taming, great diligence in practice, and moving towards the Great Path.' 'Furthermore, ministers also have five actions that constitute fundamental grave offenses. What are the five? If a minister robs the property of a stupa, and robs the property of the Sangha, the property of the Catuddisa Sangha (the Sangha of the four directions), this is called the first fundamental grave offense.' 'If a minister destroys a country's cities, villages, and settlements, this is called the second fundamental grave offense.' 'If a minister slanders the true Dharma, hearing the Buddha speak for the Śrāvakas (those who hear the Dharma and practice), for the Pratyekabuddhas (those who awaken on their own), for those who practice for all-knowingness (Bodhisattvas), slanders, obstructs, hides, and covers it up, this is called the third fundamental grave offense.' 'If the ministers see'
人為佛出家，剃除鬚髮被服袈裟，若持戒若不持戒、若破戒若不破戒，脫其法服罷令還俗，撾打其身謫罰系閉、若斷其命，是名第四犯根本重罪。
「若大臣犯五無間一一惡業，是名第五犯根本重罪。
「善男子！若大臣犯一一五根本重罪，則壞過去一切善根，離於一切人天之樂，當墮地獄。以是緣故，是虛空藏為是等故，現生邊地，作沙門形色、若婆羅門乃至男女等像，而為說法。在在處處為于大臣說甚深法，如一切智說諸甚深經典及陀羅尼忍辱之行，開示演說。大臣聞已，所造惡業慚愧悔過更不敢作，安住佈施、寂靜調伏、勤行精進、趣向大道。
「善男子！聲聞弟子犯根本重罪，亦有五事。何等為五？殺生、淫慾、偷盜、妄語、若出佛身血，是名聲聞犯五根本重罪。若有聲聞犯一一根本重罪，疑箭在心燋滅諸根，必定趣向惡道。虛空藏菩薩為是等故，在在現生，或作沙門形色威儀乃至男子等像，而為說法。令求聲聞人慚愧悔過更不敢作，安住寂靜調伏，趣向無上大道。
「善男子！初向大乘善男子，犯根本等重罪有八。何等為八？若有眾生，惡業因緣生五濁世，以少善根近善知識，聞此大乘甚深妙法，少覺少知少善根故，發阿耨多羅三藐三菩提心，聞第一無相等經，轉為凡愚分別解說
【現代漢語翻譯】 現代漢語譯本：如果有人爲了佛而出家，剃除鬚髮，穿上袈裟，無論他持戒還是不持戒，破戒還是不破戒，如果脫下他的法衣，讓他還俗，鞭打他的身體，貶謫他，囚禁他，甚至奪取他的性命，這被稱為第四種犯根本重罪。 如果大臣犯下五無間罪（五種極重的罪行）中的任何一種惡業，這被稱為第五種犯根本重罪。 善男子！如果大臣犯下任何一種五根本重罪，就會毀壞過去的一切善根，遠離一切人天之樂，應當墮入地獄。因為這個緣故，虛空藏菩薩爲了這些人，會示現在邊地，化作沙門（佛教出家人）的形象，或者婆羅門（古印度祭司）乃至男女等各種形象，為他們說法。在各個地方為大臣們宣說甚深佛法，就像一切智者（佛陀）所說的那樣，宣講各種甚深經典以及陀羅尼（咒語）和忍辱的修行，開示演說。大臣們聽聞后，對自己所造的惡業感到慚愧，懺悔改過，再也不敢造作，安住于佈施、寂靜調伏，勤奮修行精進，趨向大道。 善男子！聲聞（小乘佛教修行者）弟子如果犯下根本重罪，也有五種。是哪五種呢？殺生、淫慾、偷盜、妄語、如果使佛陀身體出血，這被稱為聲聞犯下的五種根本重罪。如果有聲聞犯下任何一種根本重罪，疑慮的箭就會刺入心中，燒燬他的諸根（感官），必定會墮入惡道。虛空藏菩薩爲了這些人，會在各個地方示現，或者化作沙門的形象和威儀，乃至男子的形象，為他們說法。讓那些追求聲聞果位的人感到慚愧，懺悔改過，再也不敢造作，安住于寂靜調伏，趨向無上大道。 善男子！初發心向大乘（大乘佛教）的善男子，如果犯下根本等重罪，有八種。是哪八種呢？如果有眾生，因為惡業的因緣而生在五濁惡世，以少許的善根接近善知識，聽聞到這大乘甚深微妙的佛法，因為少有覺悟、少有知見、少有善根的緣故，發起了阿耨多羅三藐三菩提心（無上正等正覺之心），聽聞到第一無相等的經典，反而為凡夫愚人分別解說。
【English Translation】 English version: If someone has left home for the sake of the Buddha, shaved their head and beard, and donned the kāṣāya (monk's robe), whether they uphold the precepts or not, whether they break the precepts or not, if their monastic robes are taken away, they are made to return to lay life, their body is beaten, they are exiled, imprisoned, or even their life is taken, this is called the fourth fundamental grave offense. If a high minister commits any one of the evil deeds of the five anantarya karmas (five heinous crimes), this is called the fifth fundamental grave offense. Good man! If a high minister commits any one of the five fundamental grave offenses, they will destroy all their past good roots, be separated from all the joys of humans and gods, and should fall into hell. Because of this reason, the Bodhisattva Akasagarbha, for the sake of these people, will manifest in border regions, taking the form of a śramaṇa (Buddhist monk), or a Brahmin (ancient Indian priest), or even various forms of men and women, and preach the Dharma for them. In various places, they will preach the profound Dharma to the high ministers, just as the All-Knowing One (Buddha) has said, expounding various profound scriptures, as well as dhāraṇīs (mantras) and the practice of patience, revealing and explaining them. After hearing this, the high ministers will feel ashamed of the evil deeds they have committed, repent and reform, and dare not commit them again, abiding in giving, peaceful taming, diligently practicing vigor, and moving towards the Great Path. Good man! If a Śrāvaka (Hinayana Buddhist practitioner) disciple commits a fundamental grave offense, there are also five kinds. What are the five? Killing, sexual misconduct, stealing, lying, and if they cause the Buddha's body to bleed, these are called the five fundamental grave offenses committed by a Śrāvaka. If a Śrāvaka commits any one of the fundamental grave offenses, the arrow of doubt will pierce their heart, burning up their senses, and they will certainly fall into evil realms. The Bodhisattva Akasagarbha, for the sake of these people, will manifest in various places, taking the form and demeanor of a śramaṇa, or even the form of a man, and preach the Dharma for them. They will cause those who seek the Śrāvaka path to feel ashamed, repent and reform, and dare not commit them again, abiding in peaceful taming, and moving towards the unsurpassed Great Path. Good man! If a good man who has initially turned towards the Mahāyāna (Mahayana Buddhism) commits fundamental grave offenses, there are eight kinds. What are the eight? If there are sentient beings, due to the causes and conditions of evil karma, born in the five turbid ages, with little good roots approaching a good teacher, hearing this profound and wonderful Dharma of the Mahāyāna, because of little awakening, little knowledge, and little good roots, they generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), and upon hearing the scriptures of the first non-form, etc., they instead interpret and explain them for ordinary foolish people.
。是凡愚人聞已驚畏，退失阿耨多羅三藐三菩提心，愿求聲聞乘，是名初發心菩薩犯初根本重罪。以是罪故，所修善根一切破壞，犯墮重罪，離於天人及涅槃樂，退菩提心當墮惡道，是故菩薩應知他心及善根已如應說法，如度大海漸漸深廣。是故虛空藏現生其土，同彼色像而為說法，是名初犯根本重罪。
「行者欲見虛空藏菩薩，懺悔所犯惡罪，于夜後分，燒沉水堅黑沉水，若多竭流香，合掌稱虛空藏菩薩名。是善男子隨功德分，見虛空藏所現形色，若見其身、若沙門、若婆羅門、若男若女，種種形色，而為說法，是初發心菩薩所犯根本重罪即得懺悔，堪忍無上大方便行三昧忍辱及陀羅尼，至安住地能斷惡道，于阿耨多羅三藐三菩提得不退轉，於六波羅蜜得大精進力猶如金剛，當疾覺于阿耨多羅三藐三菩提。
「若於其前不現身者，是初行菩薩，明星出時從坐而起，向于明星說如是言：『南無呵嘍那 南無阿嘍那成就大悲，今者初出於閻浮提，愿以大悲覆護於我，以我言說白大悲虛空藏菩薩，于夜夢中示我方便。以是緣故，得悔所犯根本重罪，成就大乘方便智眼。』尋于眠中明星出時，虛空藏菩薩即于夢中自現色身令其悔過，滅除諸惡已即得三昧，名不忘菩提之心，善住大乘具六波羅蜜。
「若初
【現代漢語翻譯】 現代漢語譯本：如果凡夫俗子聽了這些，就會感到驚恐畏懼，從而退失了追求無上正等正覺（阿耨多羅三藐三菩提）的心，轉而希望求得聲聞乘的果位，這被稱為初發心的菩薩犯了最初的根本重罪。因為這個罪過，他所修的善根都會被破壞，犯下重罪，遠離天人和涅槃的快樂，退失菩提心，應當墮入惡道。因此，菩薩應當瞭解他人的心意和善根，然後根據情況說法，就像渡過大海一樣，逐漸深入和廣闊。所以，虛空藏菩薩會顯現在那個地方，以相同的形象為他們說法，這被稱為初犯根本重罪。 修行者如果想要見到虛空藏菩薩，懺悔所犯的惡罪，可以在夜晚後半段，焚燒沉水香（沉水堅黑沉水），或者多伽流香，合掌稱念虛空藏菩薩的名號。這位善男子會根據他的功德，見到虛空藏菩薩所顯現的形象，可能是他的身體，也可能是沙門（出家修行者）、婆羅門（印度教祭司）、男子或女子等各種形象，併爲他說法。這樣，初發心的菩薩所犯的根本重罪就可以得到懺悔，能夠忍受無上大方便行三昧的忍辱和陀羅尼（總持），到達安住的境界，能夠斷除惡道，在無上正等正覺（阿耨多羅三藐三菩提）中得到不退轉，在六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）中獲得強大的精進力量，如同金剛一般，很快就能覺悟無上正等正覺（阿耨多羅三藐三菩提）。 如果虛空藏菩薩沒有在他面前顯現，這位初行菩薩可以在明星出現的時候從座位上起來，面向明星說這樣的話：『皈依呵嘍那（虛空藏菩薩的別名），皈依阿嘍那（虛空藏菩薩的別名），成就大悲，現在初次出現在閻浮提（我們所居住的世界），愿以大悲覆蓋保護我，用我的言語稟告大悲虛空藏菩薩，在夜間的夢中指示我方便。』因為這個緣故，可以懺悔所犯的根本重罪，成就大乘方便的智慧之眼。隨即在睡眠中，當明星出現時，虛空藏菩薩就會在夢中親自顯現色身，讓他懺悔過錯，消除各種罪惡，然後就能得到三昧（禪定），名為不忘菩提之心，善於安住大乘，具足六波羅蜜。 如果初
【English Translation】 English version: If ordinary people hear this, they will be frightened and retreat, losing their aspiration for Anuttara-samyak-sambodhi (supreme enlightenment), and instead wish to seek the path of Sravakas (disciples), this is called a Bodhisattva who has just begun their practice committing the first fundamental grave offense. Because of this offense, all the good roots they have cultivated will be destroyed, they will commit a grave offense, be separated from the joy of gods and Nirvana, lose their Bodhi mind, and should fall into evil paths. Therefore, a Bodhisattva should understand the minds and good roots of others, and then teach the Dharma accordingly, just like crossing the ocean, gradually becoming deeper and wider. Therefore, Akasagarbha (the Bodhisattva of the Treasury of Space) will appear in that place, taking on the same form and teaching the Dharma, this is called committing the first fundamental grave offense. If a practitioner wishes to see Akasagarbha Bodhisattva and repent for the evil offenses they have committed, they can burn agarwood (solid black agarwood) or many kinds of fragrant incense in the latter part of the night, and with palms together, recite the name of Akasagarbha Bodhisattva. This good man will, according to his merits, see the form manifested by Akasagarbha, whether it is his body, a Sramana (monk), a Brahmin (priest), a man or a woman, in various forms, and teach the Dharma to him. In this way, the fundamental grave offense committed by a Bodhisattva who has just begun their practice can be repented, they will be able to endure the patience and Dharani (mantra) of the supreme great expedient practice Samadhi, reach the state of abiding, be able to cut off evil paths, attain non-retrogression in Anuttara-samyak-sambodhi, and gain great power of diligence in the Six Paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom), like a diamond, and will quickly awaken to Anuttara-samyak-sambodhi. If Akasagarbha Bodhisattva does not appear before him, this Bodhisattva who has just begun their practice can rise from their seat when the morning star appears, and facing the morning star, say these words: 『Namo Haruna (another name for Akasagarbha), Namo Aruna (another name for Akasagarbha), who has achieved great compassion, now first appearing in Jambudvipa (the world we live in), may you cover and protect me with great compassion, and with my words, report to the great compassionate Akasagarbha Bodhisattva, and show me the expedient means in my night dream.』 Because of this, they can repent for the fundamental grave offense they have committed, and achieve the eye of wisdom of the great vehicle expedient means. Then, in sleep, when the morning star appears, Akasagarbha Bodhisattva will personally manifest his form in the dream, allowing them to repent for their mistakes, eliminate all evils, and then they will attain Samadhi (meditative absorption), called the mind that does not forget Bodhi, and will be well-established in the great vehicle, possessing the Six Paramitas. If the initial
行菩薩語餘人言：『汝等不能行六波羅蜜；亦不能覺阿耨多羅三藐三菩提。汝等速發聲聞辟支佛心，可得度于生死。』余如上說，是名初行第二犯根本重罪。
「複次，初行者或說是言：『汝用善持調伏戒為？但當速發菩提之心，汝當讀誦大乘經典，身口意惡當得清凈無有惡報。』余如上說，是名初行第三犯根本重罪。
「複次，初行者若說是言：『汝有大德，應離聲聞法，勿聽勿讀勿為他說。汝善男子！當隱藏聲聞經法，聲聞法中不得大乘，不能令汝使得邊際，唯當聽受大乘經典為他人說。汝諸惡業當得清凈，疾成佛道。』若受是語攝取是見，二俱犯罪，是名初行菩薩第四犯根本重罪。
「複次，初行者妄語、兩舌，異思說大乘異經典，為于名譽利養受持讀誦，如其所聞為他廣說，作如是言：『我知大乘，非餘人也。』見他得利心生嫉妒，說他惡名誹謗毀呰，自說得過人法。是人破壞犯墮重罪，離大乘法當墮惡道，如人入海求寶船敗沒死，是初行者亦復如是，是名初行第五犯根本重罪。
「複次，未來當有若在家出家初行菩薩，讀誦方廣經典，為利養故言：『我解是妙法，愍汝等故為汝等說。』是初行菩薩實無饒益眾生之心，如人饑乏入大果林，舍諸美果服毒果而死。是初行菩薩亦復如是
【現代漢語翻譯】 現代漢語譯本： 如果一位初發心的菩薩對其他人說：『你們不能修行六波羅蜜（六種到達彼岸的方法），也不能覺悟阿耨多羅三藐三菩提（無上正等正覺）。你們應該趕快發起聲聞（聽聞佛法而修行）或辟支佛（獨自覺悟）的心，這樣才能從生死輪迴中解脫。』如果他像上面所說的那樣做，這就是初發心菩薩所犯的第二條根本重罪。 其次，初發心的菩薩可能會說：『你為什麼要執著于持守調伏戒律呢？你只需要趕快發起菩提心（覺悟之心），你應該讀誦大乘經典，這樣你的身口意惡業就會得到清凈，不會有惡報。』如果他像上面所說的那樣做，這就是初發心菩薩所犯的第三條根本重罪。 其次，初發心的菩薩如果說：『你很有德行，應該遠離聲聞法，不要聽、不要讀、也不要為他人宣說。你這位善男子！應該隱藏聲聞的經法，因為聲聞法中沒有大乘的教義，不能讓你達到究竟的解脫，你只需要聽受大乘經典併爲他人宣說。這樣你的所有惡業都會得到清凈，很快就能成就佛道。』如果有人接受這種說法並持有這種見解，那麼兩個人都會犯下罪過，這就是初發心菩薩所犯的第四條根本重罪。 其次，初發心的菩薩如果妄語、兩舌，用不同的想法來解釋大乘經典，爲了名譽和利益而受持讀誦，並像他所聽到的那樣廣泛地為他人宣說，還說：『我瞭解大乘，其他人都不瞭解。』看到別人得到利益就心生嫉妒，說別人的壞話，誹謗和詆譭，還說自己得到了超越他人的法。這樣的人破壞了佛法，犯下了重罪，遠離了大乘佛法，將會墮入惡道，就像一個人入海求寶，船卻沉沒而死一樣。初發心的菩薩也是如此，這就是初發心菩薩所犯的第五條根本重罪。 其次，未來將會有在家或出家的初發心菩薩，讀誦方廣經典（廣大的佛法經典），爲了利益和供養而說：『我理解這種微妙的佛法，因為憐憫你們才為你們宣說。』這位初發心的菩薩實際上並沒有利益眾生的心，就像一個飢餓的人進入一個果園，卻捨棄了美味的果實，反而吃了毒果而死。初發心的菩薩也是如此。
【English Translation】 English version: If a Bodhisattva who has just begun their practice says to others, 'You cannot practice the Six Paramitas (six perfections to reach the other shore), nor can you awaken to Anuttara-samyak-sambodhi (supreme perfect enlightenment). You should quickly develop the mind of a Sravaka (one who hears the teachings) or Pratyekabuddha (one who achieves enlightenment alone), so that you can be liberated from the cycle of birth and death.' If they do as described above, this is the second fundamental grave offense committed by a Bodhisattva who has just begun their practice. Furthermore, a Bodhisattva who has just begun their practice might say, 'Why do you cling to upholding the Vinaya (rules of discipline)? You only need to quickly develop the Bodhi mind (mind of enlightenment). You should recite the Mahayana sutras, and then your evil deeds of body, speech, and mind will be purified, and there will be no evil consequences.' If they do as described above, this is the third fundamental grave offense committed by a Bodhisattva who has just begun their practice. Furthermore, if a Bodhisattva who has just begun their practice says, 'You are very virtuous, you should stay away from the Sravaka Dharma, do not listen to it, do not read it, and do not explain it to others. You, good man! Should hide the Sravaka scriptures, because there is no Mahayana teaching in the Sravaka Dharma, it cannot lead you to ultimate liberation. You only need to listen to and explain the Mahayana sutras to others. Then all your evil deeds will be purified, and you will quickly achieve Buddhahood.' If someone accepts this statement and holds this view, then both of them will commit an offense. This is the fourth fundamental grave offense committed by a Bodhisattva who has just begun their practice. Furthermore, if a Bodhisattva who has just begun their practice lies, uses divisive speech, interprets the Mahayana sutras with different intentions, upholds and recites them for fame and gain, and widely explains them to others as they have heard, saying, 'I understand the Mahayana, no one else does.' Seeing others gain benefits, they become jealous, speak ill of others, slander and defame them, and claim to have attained a Dharma superior to others. Such a person destroys the Dharma, commits a grave offense, departs from the Mahayana Dharma, and will fall into evil realms, just like a person who enters the sea to seek treasure, but their ship sinks and they die. A Bodhisattva who has just begun their practice is also like this. This is the fifth fundamental grave offense committed by a Bodhisattva who has just begun their practice. Furthermore, in the future, there will be Bodhisattvas, whether lay or monastic, who have just begun their practice, who recite the Vaipulya sutras (extensive Buddhist scriptures), and for the sake of gain and offerings, say, 'I understand this subtle Dharma, and I explain it to you out of compassion for you.' This Bodhisattva who has just begun their practice does not actually have the intention to benefit sentient beings, just like a hungry person who enters a fruit orchard, but abandons the delicious fruits and instead eats poisonous fruits and dies. A Bodhisattva who has just begun their practice is also like this.
，得入大乘正覺寶林，為利養名譽故說大乘經，犯根本重罪，為諸智者之所呵責，人天四眾不應親近，是名初行第六根本重罪。
「複次，剎利王有國相旃陀羅、臣旃陀羅、兵吏旃陀羅、醫旃陀羅，如是癡人自持財寶雖行施惠，放逸憍慢破壞眾僧，因倚王臣劫奪僧物，是名初行第七犯根本重罪。
「複次，若剎利旃陀羅、臣旃陀羅、比丘旃陀羅等，瞋嫌沙門，法說非法、非法說法，舍諸經律、非時義論、非法立制、斷學般若、惱亂比丘，令諸沙門失凈信心壞破威儀，實非沙門自言沙門，實非梵行自言梵行，令諸四眾增致供養。是王臣及比丘二俱得罪，是名初行第八犯根本重罪。是初行菩薩犯此根罪，不名修行，斷諸善根、離人天樂、當墮惡道。
「善男子！虛空藏菩薩為是等故，隨形入類現同色像，而為說首楞嚴等種種經律，令犯罪者悔諸惡業，成就善根究竟涅槃。若善男子！禮拜稱讚虛空藏菩薩，是人現在得大功德。複次，若有眾生，聞虛空藏菩薩名，造立形像，供養恭敬尊重讚歎，種種供養具而以供養。是人現身水不能漂火不能燒，刀不能傷毒不能害，人與非人無有能害，亦無病痛飢渴之患；臨命終時，是虛空藏現其所事種種天像日月等像，令諸眾生各見所歸充滿其愿，說如是偈：
「『是
【現代漢語翻譯】 現代漢語譯本 『如果有人爲了獲得利益和名聲，進入大乘正覺的寶林（比喻佛法的精深之處），卻宣說大乘經典，這就犯了根本重罪，會被有智慧的人所呵斥，人天四眾都不應該親近他，這被稱為初行菩薩的第六條根本重罪。 『再者，如果剎帝利王（統治者）有旃陀羅（賤民）身份的國相、旃陀羅身份的臣子、旃陀羅身份的兵吏、旃陀羅身份的醫生，這些愚癡的人雖然自己持有財寶並進行佈施，卻放縱傲慢，破壞僧團，依靠王臣的勢力劫奪僧團的財物，這被稱為初行菩薩的第七條根本重罪。 『再者，如果剎帝利旃陀羅、臣子旃陀羅、比丘旃陀羅等人，憎恨沙門（出家人），把佛法說成非法，把非法說成佛法，捨棄經律，在不適當的時候進行義理辯論，非法制定戒律，斷絕學習般若（智慧），惱亂比丘，使沙門失去清凈的信心，破壞他們的威儀，實際上不是沙門卻自稱是沙門，實際上不是梵行（清凈的行為）卻自稱是梵行，使四眾弟子增加對他們的供養。這樣的國王、臣子和比丘都犯了罪，這被稱為初行菩薩的第八條根本重罪。初行菩薩犯了這些根本重罪，就不能稱為修行，會斷絕一切善根，遠離人天之樂，應當墮入惡道。 『善男子！虛空藏菩薩爲了這些人，隨順他們的形態，進入他們的類別，顯現相同的形象，為他們宣說《首楞嚴經》等各種經典和戒律，使犯了罪的人懺悔自己的惡業，成就善根，最終達到涅槃。如果善男子禮拜稱讚虛空藏菩薩，這個人現在就能獲得巨大的功德。再者，如果有眾生聽到虛空藏菩薩的名號，塑造他的形象，供養、恭敬、尊重、讚歎，用各種供養品來供養他。這個人現世不會被水淹沒，不會被火燒傷，不會被刀劍所傷，不會被毒藥所害，人和非人都不能傷害他，也不會有疾病、飢渴的困擾；臨命終時，虛空藏菩薩會顯現他所侍奉的各種天像、日月等形象，使眾生各自看到自己所歸依的對象，滿足他們的願望，並說出這樣的偈頌：』
【English Translation】 English version 'If someone, for the sake of profit and fame, enters the treasure grove of the Great Vehicle's Right Enlightenment (a metaphor for the profound depths of the Buddha's teachings), yet proclaims the Great Vehicle scriptures, they commit a fundamental grave offense. They will be rebuked by the wise, and the four assemblies of humans and gods should not associate with them. This is called the sixth fundamental grave offense of a Bodhisattva in the initial stages of practice.' 'Furthermore, if a Kshatriya king (ruler) has a Chandala (outcaste) minister, a Chandala subject, a Chandala soldier, or a Chandala physician, these foolish people, though they possess wealth and give alms, are arrogant and destroy the Sangha (monastic community). They rely on the power of the king and his ministers to plunder the Sangha's property. This is called the seventh fundamental grave offense of a Bodhisattva in the initial stages of practice.' 'Furthermore, if Kshatriya Chandalas, minister Chandalas, Bhikshu Chandalas (monks of low character), and others hate the Shramanas (monastics), declare Dharma as non-Dharma, and non-Dharma as Dharma, abandon the scriptures and precepts, engage in untimely discussions of doctrine, establish unlawful rules, cut off the study of Prajna (wisdom), and disturb the Bhikshus, causing the Shramanas to lose their pure faith and destroy their dignified conduct. They are not truly Shramanas but claim to be Shramanas, not truly practicing Brahmacharya (pure conduct) but claim to be practicing Brahmacharya, causing the four assemblies to increase their offerings to them. Such kings, ministers, and Bhikshus all commit offenses. This is called the eighth fundamental grave offense of a Bodhisattva in the initial stages of practice. A Bodhisattva in the initial stages of practice who commits these fundamental grave offenses cannot be called a practitioner. They will cut off all roots of goodness, be separated from the joys of humans and gods, and should fall into evil realms.' 'Good man! For the sake of these beings, the Bodhisattva Akasagarbha (Space Treasury) takes on forms that match their kind, appearing in similar appearances, and proclaims various scriptures and precepts such as the Shurangama Sutra, causing those who have committed offenses to repent of their evil deeds, achieve roots of goodness, and ultimately attain Nirvana. If a good man bows down to and praises the Bodhisattva Akasagarbha, that person will receive great merit in this present life. Furthermore, if there are sentient beings who hear the name of the Bodhisattva Akasagarbha, create his image, make offerings, respect, honor, and praise him, and make offerings with various offerings, that person in this present life will not be drowned by water, burned by fire, wounded by swords, or harmed by poison. Neither humans nor non-humans will be able to harm them, and they will not suffer from illness or hunger. When they are about to die, the Bodhisattva Akasagarbha will manifest the various celestial images, sun and moon images, etc., that they have served, allowing each sentient being to see the object they have taken refuge in, fulfilling their wishes, and will speak this verse:'
四聖諦， 慧者若見； 知生死過， 度諸有流。』
「若有眾生深心信佛，即現佛身，而說是偈：
「『佛智真實， 若度諸有； 得證佛智， 脫一切苦。』
「是諸眾生臨命終時，得見佛身，深心愛樂歡喜踴躍。既命終已，離五濁世，生凈佛土見佛聞法。
「善男子！是虛空藏菩薩摩訶薩，成就如是不可思議功德。若欲增長修諸禪定智慧自在，當澡浴清潔，于夜後分禮虛空藏已，設諸供養，作如是言：『于諸眾生大慈悲者，愿施與我念定方便。』即說陀羅尼句：
「單牟蘭那唅(一) 颰缽尼隸(二) 茂呢阿婆多隸(三) 那那移(四) 那移摩訶迦留尼迦(五) 阿猱婆閻婆𪢗呧(六) 阿迦阇婆𪢗呧(七) 跋阇閻婆𪢗呧(八) 路奢𪢗栗呧(九) 阿那摩𪢗呧(十) 復多句[口*致]𪢗呧莎呵(十一)
「即與彼人念定方便。若欲讀誦種種經論，亦于明星出時，供養禮拜虛空藏菩薩已，作如是言：『大悲虛空藏，極拯濟諸眾生，愿愍念於我，與我念慧力。』即說陀羅尼句：
「阿彌羅阇鞞(一) 唅蒱沙阇鞞(二) 咃婆那阇鞞(三) 唻差三彌(四) 癹咤羅阇師(五) 悉[口炭]那[口束*頁]鞞(六) 世羅迦尼(七) 呼摩
【現代漢語翻譯】 現代漢語譯本 『四聖諦（苦、集、滅、道），有智慧的人如果能看清，就能瞭解生死的過患，從而度脫諸有（三界）的流轉。』
『如果有眾生內心深信佛陀，佛陀就會顯現佛身，並說出這首偈頌：』
『佛陀的智慧真實不虛，如果能度脫諸有，就能證得佛陀的智慧，從而脫離一切痛苦。』
『這些眾生在臨命終時，能夠見到佛身，內心深愛、喜悅、歡欣鼓舞。命終之後，就能脫離五濁惡世，往生清凈的佛國，見到佛陀，聽聞佛法。』
『善男子！這位虛空藏菩薩摩訶薩（菩薩中的大菩薩），成就瞭如此不可思議的功德。如果想要增長修習禪定和智慧的自在，應當沐浴清潔，在夜晚後半段禮拜虛空藏菩薩，設定各種供養，並這樣說：『對於一切眾生具有大慈悲心的菩薩，愿您賜予我修習禪定的方便。』然後就說出陀羅尼（總持）的語句：』
『單牟蘭那唅(一) 颰缽尼隸(二) 茂呢阿婆多隸(三) 那那移(四) 那移摩訶迦留尼迦(五) 阿猱婆閻婆𪢗呧(六) 阿迦阇婆𪢗呧(七) 跋阇閻婆𪢗呧(八) 路奢𪢗栗呧(九) 阿那摩𪢗呧(十) 復多句[口*致]𪢗呧莎呵(十一)』
『這樣就能給予那人修習禪定的方便。如果想要讀誦各種經論，也應當在明星出現的時候，供養禮拜虛空藏菩薩之後，這樣說：『大悲的虛空藏菩薩，您能救濟一切眾生，愿您憐憫我，賜予我念慧的力量。』然後就說出陀羅尼的語句：』
『阿彌羅阇鞞(一) 唅蒱沙阇鞞(二) 咃婆那阇鞞(三) 唻差三彌(四) 癹咤羅阇師(五) 悉[口炭]那[口束*頁]鞞(六) 世羅迦尼(七) 呼摩』
【English Translation】 English version 'The Four Noble Truths (suffering, origin of suffering, cessation of suffering, path to the cessation of suffering), if seen by the wise, they understand the faults of birth and death, and thus transcend the flow of all existences (the three realms).'
'If there are sentient beings who deeply believe in the Buddha, the Buddha will manifest a Buddha-body and speak this verse:'
'The Buddha's wisdom is true and real, if one can transcend all existences, one can attain the Buddha's wisdom, and thus be liberated from all suffering.'
'When these sentient beings are about to die, they will see the Buddha-body, and their hearts will be filled with love, joy, and elation. After death, they will leave the turbid world of the five defilements, and be reborn in the pure Buddha-land, where they will see the Buddha and hear the Dharma.'
'Good man! This Bodhisattva Mahasattva (great Bodhisattva), Akasagarbha, has accomplished such inconceivable merits. If one wishes to increase the freedom of practicing meditation and wisdom, one should bathe and cleanse oneself, and in the latter part of the night, after bowing to Akasagarbha, make various offerings, and say: 『O Bodhisattva, who has great compassion for all sentient beings, please grant me the means to practice meditation.』 Then recite the Dharani (mantra) phrases:'
'Dan mou lan na ham (1), ba bo ni li (2), mao ni a po duo li (3), na na yi (4), na yi mo he jia liu ni jia (5), a nao po yan bo di (6), a jia she po di (7), ba she yan bo di (8), lu she di li di (9), a na mo di (10), fu duo ju zhi di suo he (11)'
'This will grant that person the means to practice meditation. If one wishes to read and recite various sutras and treatises, one should also, when the morning star appears, make offerings and bow to Bodhisattva Akasagarbha, and say: 『O compassionate Akasagarbha, you save all sentient beings, please have compassion on me, and grant me the power of mindfulness and wisdom.』 Then recite the Dharani phrases:'
'A mi luo she pi (1), han pu sha she pi (2), tuo po na she pi (3), lai cha san mi (4), fa zha luo she shi (5), xi tan na shu pi (6), shi luo jia ni (7), hu mo'
呼摩(八) 摩訶迦留尼迦莎呵(九)
「若欲渡海、欲求伏藏、欲求仙道，若系閉、若有別離、若怨憎會，若水若火、若刀若毒，若病蠱道，師子虎狼毒蛇盜賊等，種種怖畏及所須之物，是人應當稱虛空藏菩薩名，禮拜供養，應于彼起大慈父想，說如是偈：
「『愍我愍我大悲稱， 利益世間虛空藏； 愿以大悲諦觀我， 救我如是諸怖畏。 大德施我功德利， 我今苦逼最貧窮； 歸依我尊大寂靜， 愿得現樂及來世。』
「爾時虛空藏菩薩，或現自身或現他身，種種形色而安慰之，令得解脫，所須之物亦悉具足。若復王子欲紹王位，婆羅門處、長者工巧處、大威德處、大思惟處、大解脫處，是人亦于夜後分，稱虛空藏菩薩名，禮拜供養誠心歸依。虛空藏菩薩清凈天耳遠聞音聲，往其人前而為說法，令滿所愿。
「善男子！虛空藏成就如是不可思議功德智慧方便。假令眾生數知海水，不能得知虛空藏菩薩功德之量；復有眾生能知十方虛空邊際；亦不能知虛空藏菩薩神通變化權智之力，是故虛空藏頂上寶珠光色如是。」
爾時會眾聞佛所說，歡喜踴躍頂禮佛足，白佛言：「世尊！云何能於五濁惡世教化眾生？」
佛言：「善男子！猶如虛空，無縛無解無瞋無
【現代漢語翻譯】 現代漢語譯本 呼摩(hū mó，種子字) 摩訶迦留尼迦莎呵(mó hē jiā liú ní jiā suō hē，偉大的悲憫，成就)。
『如果有人想要渡海、想要尋找寶藏、想要追求仙道，或者被囚禁、或者面臨離別、或者遭遇怨恨相遇，或者面臨水災、火災、刀劍、毒藥，或者疾病、蠱術，或者獅子、老虎、豺狼、毒蛇、盜賊等種種恐懼，以及需要各種物品，這個人應當稱念虛空藏菩薩的名號，禮拜供養，應當對虛空藏菩薩生起如慈父般的想法，並說出這樣的偈頌：
『請憐憫我，請憐憫我，大悲者，虛空藏菩薩，利益世間；愿以大悲之心諦觀我，救我脫離這些恐懼。大德啊，請賜予我功德利益，我如今被困苦逼迫，最為貧窮；歸依我所尊敬的大寂靜者，愿我獲得現世的安樂和來世的安樂。』
那時，虛空藏菩薩，或者顯現自身，或者顯現他人之身，以種種形色來安慰此人，使其得到解脫，所需要的物品也全部具足。如果王子想要繼承王位，或者婆羅門、長者、工匠、大威德者、大思惟者、大解脫者，這些人也在夜晚的後半部分，稱念虛空藏菩薩的名號，禮拜供養，誠心歸依。虛空藏菩薩以清凈的天耳，遙遠地聽到他們的聲音，來到他們面前為他們說法，使他們滿足願望。
『善男子！虛空藏菩薩成就瞭如此不可思議的功德、智慧和方便。即使眾生能夠數清海水的數量，也不能得知虛空藏菩薩功德的量；即使有眾生能夠知道十方虛空的邊際，也不能知道虛空藏菩薩神通變化和權巧智慧的力量，所以虛空藏菩薩頭頂上的寶珠光色是如此的殊勝。』
那時，在場的眾人聽聞佛陀所說，歡喜踴躍，頂禮佛足，對佛說：『世尊！如何才能在這五濁惡世教化眾生呢？』
佛陀說：『善男子！就像虛空一樣，沒有束縛，沒有解脫，沒有嗔恨，沒有
【English Translation】 English version Hūm (seed syllable) Mahākaruṇikā svāhā (great compassion, accomplishment).
'If someone wishes to cross the sea, seeks hidden treasures, desires to pursue the path of immortality, is imprisoned, faces separation, encounters hateful meetings, faces water disasters, fire disasters, swords, poison, diseases, sorcery, or fears lions, tigers, wolves, poisonous snakes, thieves, and other various fears, and needs various items, this person should recite the name of Bodhisattva Ākāśagarbha (space treasury), pay homage and make offerings, and should have the thought of a compassionate father towards Bodhisattva Ākāśagarbha, and recite this verse:
'Have mercy on me, have mercy on me, O great compassionate one, Bodhisattva Ākāśagarbha, who benefits the world; may you observe me with great compassion, and save me from these fears. O virtuous one, please grant me the benefits of merit, I am now oppressed by suffering, and am the poorest; I take refuge in my revered great tranquility, may I obtain happiness in this life and the next.'
At that time, Bodhisattva Ākāśagarbha, either manifests his own body or manifests the body of others, in various forms and colors to comfort this person, so that they may be liberated, and all the items they need are also fully provided. If a prince wishes to inherit the throne, or a Brahmin, an elder, an artisan, a person of great virtue, a great thinker, or a great liberator, these people also, in the latter part of the night, recite the name of Bodhisattva Ākāśagarbha, pay homage and make offerings, and sincerely take refuge. Bodhisattva Ākāśagarbha, with his pure heavenly ear, hears their voices from afar, comes before them and teaches the Dharma, so that their wishes are fulfilled.
'Good man! Bodhisattva Ākāśagarbha has accomplished such inconceivable merits, wisdom, and skillful means. Even if sentient beings could count the number of waters in the ocean, they could not know the measure of Bodhisattva Ākāśagarbha's merits; even if there were sentient beings who could know the boundaries of the ten directions of space, they could not know the power of Bodhisattva Ākāśagarbha's miraculous transformations and skillful wisdom, therefore, the light and color of the jewel on the top of Bodhisattva Ākāśagarbha's head is so extraordinary.'
At that time, the assembly, hearing what the Buddha had said, rejoiced and leaped for joy, bowed at the Buddha's feet, and said to the Buddha: 'World Honored One! How can one teach sentient beings in this evil world of five turbidities?'
The Buddha said: 'Good man! Just like space, there is no bondage, no liberation, no anger, no
愛，其性清凈。善男子！如來亦爾，于第一義空心得自在，其性清凈，雖處濁世，不為塵垢之所染污，為化眾生故出現於世。善男子！而是虛空依於六識而得住耶？」
「不也。世尊！」
虛空藏白佛言：「世尊！各不相依，各無行處，一切法空無有積聚，本際如實猶如虛空，無壞無成、無憶想分別、無動無愛、無子無果、無報無有文字。世尊！菩薩摩訶薩如是知諸法性，得無生忍。如是。世尊！」即說咒曰：
「卑婆羅阇(一) 摩㝹𠿮移(二) 慎那阇移(三) 禪那尼摩(四) 牟尼呵羅(五) 阿那咃(六) 破羅仇呵(七) 竭婆尼摩(八) 阿毗咃(九) 修婆奢奢阇婆(十) 舍那舍那(十一) 舍那哆咃(十二) 劍摩舍摩(十三) 禰摩浮摩(十四) 毗沙舍摩(十五) 遮那咃那(十六) 翅隸唵蒱三[口*輸]𠕀呢莎呵(十七)」
佛言：「善哉善哉！善男子！汝今能說是降伏眼師子吼步水陀羅尼，令諸眾生臨命終時，破煩惱障、業障、報障，得生凈土。汝能愍念眾生游諸佛土，示現色身利益眾生，說大乘經能斷諸惡，令王旃陀羅乃至沙門旃陀羅修諸善法。」
佛說此經時，無量阿僧祇人得天種種三昧陀羅尼，住于諸忍，得地十智；十千人得無生法忍。佛說偈
【現代漢語翻譯】 現代漢語譯本：愛，它的本性是清凈的。善男子！如來也是這樣，在第一義空（指超越一切相對概念的絕對真理）的境界中，心得到自在，其本性清凈，雖然身處污濁的世間，卻不被塵垢所污染，爲了教化眾生才出現在世間。善男子！那麼，這虛空是依附於六識（眼識、耳識、鼻識、舌識、身識、意識）而存在的嗎？' 『不是的，世尊！』 虛空藏菩薩對佛說：『世尊！一切法互不依賴，各自沒有固定的執行之處，一切法性空無所有，沒有積聚，其本來的實相就像虛空一樣，沒有壞滅，沒有產生，沒有憶想分別，沒有動搖，沒有愛憎，沒有因，沒有果，沒有報應，也沒有文字可以描述。世尊！菩薩摩訶薩如果這樣瞭解諸法的本性，就能證得無生法忍（對諸法不生不滅的真理的領悟）。確實是這樣，世尊！』說完，就說了咒語： 『卑婆羅阇(一) 摩㝹𠿮移(二) 慎那阇移(三) 禪那尼摩(四) 牟尼呵羅(五) 阿那咃(六) 破羅仇呵(七) 竭婆尼摩(八) 阿毗咃(九) 修婆奢奢阇婆(十) 舍那舍那(十一) 舍那哆咃(十二) 劍摩舍摩(十三) 禰摩浮摩(十四) 毗沙舍摩(十五) 遮那咃那(十六) 翅隸唵蒱三[口*輸]𠕀呢莎呵(十七)』 佛說：『說得好啊，說得好啊！善男子！你現在能夠說出這個降伏眼師子吼步水陀羅尼，能讓眾生在臨命終時，破除煩惱障、業障、報障，得以往生凈土。你能夠憐憫眾生，遊歷諸佛國土，示現色身利益眾生，宣說大乘經典，能夠斷除一切惡行，使旃陀羅（古印度社會最低等級的人）乃至沙門旃陀羅（出家的旃陀羅）都能修習各種善法。』 佛說這部經的時候，無數阿僧祇的人得到了天上的各種三昧陀羅尼（禪定和總持），安住于各種忍（對真理的領悟），證得十地智慧；一萬人證得無生法忍。佛說了偈語。
【English Translation】 English version: 'Love, its nature is pure. Good man! The Tathagata is also like this, in the realm of the first principle of emptiness (referring to the absolute truth beyond all relative concepts), the mind attains freedom, its nature is pure, although dwelling in the turbid world, it is not defiled by dust, and appears in the world to transform sentient beings. Good man! Then, does this emptiness rely on the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) to exist?' 'No, World Honored One!' Akasagarbha Bodhisattva said to the Buddha: 'World Honored One! All dharmas do not rely on each other, each has no fixed place of movement, all dharmas are empty and without accumulation, their original reality is like emptiness, without destruction, without creation, without recollection and discrimination, without movement, without love and hatred, without cause, without effect, without retribution, and without words to describe. World Honored One! If a Bodhisattva Mahasattva understands the nature of all dharmas in this way, he will attain the forbearance of non-origination (the realization of the truth that all dharmas are neither born nor destroyed). It is indeed so, World Honored One!' Having said this, he then spoke the mantra: 'Bhi-va-ra-ja (1), Mo-nu-ti-yi (2), Shin-na-ja-yi (3), Chan-na-ni-mo (4), Mu-ni-ha-ra (5), A-na-ta (6), Po-ra-chu-ha (7), Ke-ba-ni-mo (8), A-bi-ta (9), Xiu-bo-she-she-ja-bo (10), She-na-she-na (11), She-na-ta-ta (12), Jian-mo-she-mo (13), Ni-mo-fu-mo (14), Pi-sha-she-mo (15), Che-na-ta-na (16), Chi-li-om-pu-san-[mouth*shu]-ni-so-ha (17)' The Buddha said: 'Excellent, excellent! Good man! You are now able to speak this Dharani of Subduing the Eye Lion's Roar Step Water, which can enable sentient beings at the time of their death to break through the obstacles of afflictions, karmic obstacles, and retributive obstacles, and be reborn in the Pure Land. You are able to have compassion for sentient beings, travel to the Buddha lands, manifest physical forms to benefit sentient beings, expound the Mahayana scriptures, which can cut off all evil deeds, and enable the Chandala (the lowest class in ancient Indian society) and even the Shramana Chandala (ordained Chandala) to cultivate all kinds of good dharmas.' When the Buddha spoke this sutra, countless Asankhyas of people attained various Samadhi Dharanis (meditation and total retention) of the heavens, dwelt in various forbearances (realizations of truth), and attained the wisdom of the ten grounds; ten thousand people attained the forbearance of non-origination. The Buddha spoke a verse.
言：
「若眾生諍訟， 因根本所攝； 能攝諸根本， 速疾得見彼。」
佛說經已，一切大眾，歡喜奉行。
虛空藏菩薩神咒經
【現代漢語翻譯】 現代漢語譯本： 佛說：『如果眾生之間發生爭執訴訟，那是因為他們被根本的執著所束縛；如果能夠攝持這些根本的執著，就能迅速地看清它們的本質。』 佛陀說完這部經后，所有在場的大眾都歡喜地接受並遵行教誨。 《虛空藏菩薩神咒經》
【English Translation】 English version: The Buddha said: 'If sentient beings engage in disputes and litigations, it is because they are bound by fundamental attachments; if one can grasp these fundamental attachments, one can quickly see their true nature.' After the Buddha finished speaking this sutra, all the assembly present joyfully accepted and practiced the teachings. 'The Sutra of the Mantra of Akasagarbha Bodhisattva'