T13n0408_虛空孕菩薩經

大正藏第 13 冊 No. 0408 虛空孕菩薩經

No. 408 [Nos. 405-407]

虛空孕菩薩經卷上

隋天竺三藏阇那崛多譯

如是我聞：

一時婆伽婆住佉羅坻迦山古昔神仙所居之處，與大一切比丘眾俱，度量已過，皆悉漏盡諸大沙門。復有菩薩摩訶薩眾，無量無邊阿僧祇恒河沙數諸大人俱，乃至世尊授功德天記莂訖已。爾時世尊默然而住，及諸大眾亦復如是。爾時西方有一應珠，是摩尼寶忽然出現，復有百千帝釋天寶左右圍繞摩尼應珠，時彼應珠最在其前。應珠現已，彼山所有諸色光明皆悉不現，並諸天人大神王等、聲聞菩薩大地火風諸水色光莫不隱蔽，唯除如來光明不滅。爾時大會睹如來光，無量無邊不可說不可說，遍滿十方猶如虛空，而世尊光威嚴殊特照曜顯赫最妙最勝。時彼大會所有眾生集會之者，各見自身所有光明，並及諸大妙色隱蔽不現，自己色相觸受等事亦復如是。凡所觀處狀若虛空，亦復隱蔽日月星宿地水火風一切諸色種種光明，不與眼對，耳不聞聲、鼻不聞香、舌不得味、心意識等亦不能緣，亦無彼我，亦無六入。一切諸大凡所求覓，欲有觀視一切方處，皆悉不見所視諸方，唯見佛身光明相好顯現特尊。遙見彼珠，無量無數釋提

【現代漢語翻譯】現代漢語譯本如是我聞：一時，婆伽婆（Bhagavan，世尊）住在佉羅坻迦山（Kharadhika Mountain），那是古時候神仙居住的地方。他與所有的大比丘眾在一起，他們都已超越了度量，都是漏盡煩惱的大沙門（Sramana，修行者）。還有無量無邊的菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）眾，數量如恒河沙數般眾多的大人也在一起，直到世尊為功德天（Lakshmi，吉祥天女）授記完畢。那時，世尊默然安住，所有的大眾也都是如此。這時，西方出現了一顆應珠（Maniratna，如意寶珠），這是一顆摩尼寶（Mani，寶珠），它突然出現。還有成百上千的帝釋天寶（Indra's treasures）圍繞著摩尼應珠，那顆應珠在最前面。應珠出現后，那座山的所有色彩光明都消失了，包括諸天人、大神王等、聲聞（Sravaka，聲聞乘修行者）、菩薩、大地、火、風、水等各種色彩的光芒都隱蔽不見，只有如來的光明不滅。那時，大會上的人們看到如來的光明，無量無邊，不可說不可說，遍滿十方，猶如虛空。而世尊的光明威嚴殊特，照耀顯赫，最妙最勝。當時，大會上所有眾生看到自己身上的光明，以及各種美妙的色彩都隱蔽不見，自己的色相、觸受等也都是如此。凡是所觀之處，都像虛空一樣，日月星辰、地水火風等一切色彩和各種光明也都隱蔽不見，眼睛看不到，耳朵聽不到聲音，鼻子聞不到氣味，舌頭嘗不到味道，心意識等也無法緣取，也沒有彼我之分，也沒有六入（六根）。所有的大眾，凡是想要觀看一切方處，都看不到所視的任何方向，只能看到佛身的光明相好顯現，特別尊貴。遙遠地看到那顆寶珠，無量無數的釋提

【English Translation】 English version Thus have I heard: At one time, the Bhagavan (World-Honored One) was dwelling on Mount Kharadhika, a place where ancient sages resided. He was with all the great assembly of Bhikshus (monks), who had transcended all measures, all great Sramanas (ascetics) who had exhausted their outflows. There were also countless Bodhisattva-Mahasattvas (great Bodhisattvas), as many great beings as the sands of the Ganges River, until the Bhagavan had finished bestowing the prediction upon Lakshmi (Goddess of Fortune). At that time, the Bhagavan remained silent, and so did the entire assembly. Then, from the west, a Mani-ratna (wish-fulfilling jewel), a Mani (jewel), suddenly appeared. There were also hundreds and thousands of Indra's treasures surrounding the Mani-ratna, with that jewel in the forefront. After the jewel appeared, all the colors and lights of that mountain disappeared, including those of the gods, great divine kings, Sravakas (hearers), Bodhisattvas, earth, fire, wind, water, and all kinds of colored lights, all were concealed, except for the light of the Tathagata (Buddha), which did not fade. At that time, the assembly saw the light of the Tathagata, immeasurable, boundless, inexpressible, pervading the ten directions like space. And the light of the Bhagavan was majestic, extraordinary, shining brilliantly, most wonderful and supreme. At that time, all the beings in the assembly saw the light on their own bodies, and all the wonderful colors were concealed, and their own forms, sensations, and so on were also like that. Wherever they looked, it was like empty space, and the sun, moon, stars, earth, water, fire, wind, all colors, and all kinds of light were also concealed, not visible to the eyes, not audible to the ears, no smell to the nose, no taste to the tongue, and the mind and consciousness could not grasp anything, there was no self or other, and there were no six entrances (six sense organs). All the great assembly, wherever they sought to look in any direction, could not see any direction they looked at, but only saw the light and marks of the Buddha's body manifested, especially honored. They saw the jewel from afar, countless Shakra

桓因著身妙珠左右圍繞，彼勝摩尼獨在於前。時大眾中唯諸菩薩住十地者，或得首楞嚴三昧者，或復有得一生補處，彼等菩薩見斯瑞相，不驚不怖不沒不悔。所以者何？彼諸菩薩於一切法皆達真理，曉了實相勤入空門，以是義故不驚不怖亦不悔沒。其餘菩薩摩訶薩等，及諸聲聞、天、龍、夜叉、阿修羅、迦樓羅、緊那羅、鳩槃茶，及諸餓鬼、毗舍遮、富單那、迦吒富單那、人非人等集會之者，皆悉驚怖恐懼滯沒，於此彼岸不能曉了，以驚怖心各各相求而不顯現，心懷疑惑各作是念：「此是何相？此事何因？此誰威力？」欲自決疑而無問處。

爾時于彼海會之中有一菩薩摩訶薩，名曰梵橛，即從坐起合掌向佛，而說偈言：

「一切諸法相，　　真實無知者，　若人住諸陰，　　六根皆閉塞，　觀一陰不實，　　所謂色陰是，　彼疑諸佛法，　　迷惑眾生等。　善哉大世尊，　　愿為說實法，　如來此彼岸，　　教知空忍門。　彼大精勤者，　　得定身難說，　最大摩尼寶，　　頂戴彼莊嚴，　天帝著身珠，　　無量左右繞，　彼等欲來故，　　先現是瑞相。　彼等諸菩薩，　　悉得首楞嚴，　如是諸智輩，　　欲見佛世尊，　彼等來詣此，　　說深法無疑。　愿佛慰此眾，　　彼當

【現代漢語翻譯】現代漢語譯本：

桓因（帝釋天）身上佩戴著精美的寶珠，左右環繞，而那顆殊勝的摩尼寶珠則獨自在前方閃耀。當時，在場的大眾中，只有那些安住於十地（菩薩修行十個階段）的菩薩，或者證得首楞嚴三昧（一種高級禪定）的菩薩，又或者那些即將一生補處（下一世將成佛）的菩薩，他們見到這種祥瑞的景象，既不驚慌，也不恐懼，不沉沒，也不後悔。這是為什麼呢？因為這些菩薩對於一切法都通達真理，明瞭實相，勤奮地進入空門，因此他們不驚慌，不恐懼，也不後悔沉沒。其餘的菩薩摩訶薩（大菩薩），以及諸聲聞（佛陀的弟子）、天、龍、夜叉（一種鬼神）、阿修羅（一種好戰的神）、迦樓羅（一種金翅鳥神）、緊那羅（一種歌神）、鳩槃茶（一種守宮神），以及諸餓鬼、毗舍遮（一種食人鬼）、富單那（一種臭鬼）、迦吒富單那（一種極臭鬼）、人非人等，都感到驚慌恐懼，滯留沉沒，無法理解此岸和彼岸的含義。他們因為驚恐而各自尋求幫助，卻無法顯現出來，心中充滿疑惑，各自想著：『這是什麼景象？這件事是什麼原因？這是誰的力量？』他們想要解除疑惑，卻找不到可以詢問的人。

這時，在那海會之中，有一位菩薩摩訶薩，名叫梵橛，他立即從座位上站起來，合掌向佛，並以偈頌說道：

『一切諸法的真相，真實而言是無知者所不能理解的，如果有人執著於五陰（色、受、想、行、識），六根（眼、耳、鼻、舌、身、意）都會被閉塞。觀察五陰中的一個，就會發現它是不真實的，比如色陰就是如此。那些疑惑諸佛法的人，會迷惑眾生。偉大的世尊啊，愿您為我們宣說真實的法，如來您是此岸和彼岸的引導者，教導我們瞭解空性的忍辱之門。那些精進修行的人，他們所獲得的禪定境界難以言說，他們頭頂佩戴著最大的摩尼寶珠，以此來莊嚴自身。天帝（帝釋天）身上佩戴的寶珠，無量無邊地環繞著他。他們想要來到這裡，所以先顯現出這種祥瑞的景象。那些菩薩們，都已證得首楞嚴三昧，像這樣有智慧的人們，想要見到佛世尊。他們來到這裡，宣說深奧的佛法，毫無疑惑。愿佛陀安慰這些大眾，他們應當』

【English Translation】 English version:

Huan Yin (Indra) was adorned with exquisite jewels, which surrounded him on all sides, while the supreme Mani jewel shone alone in front. At that time, among the assembly, only those Bodhisattvas who resided in the Ten Bhumis (ten stages of Bodhisattva practice), or those who had attained the Shurangama Samadhi (an advanced state of meditation), or those who were destined to become Buddhas in their next life, upon seeing this auspicious sign, were neither startled nor afraid, neither submerged nor regretful. Why was this so? Because these Bodhisattvas had penetrated the truth of all dharmas, understood the true nature of reality, and diligently entered the gate of emptiness. Therefore, they were neither startled nor afraid, nor did they regret being submerged. The rest of the Bodhisattva Mahasattvas (great Bodhisattvas), as well as the Shravakas (Buddha's disciples), Devas (gods), Nagas (dragons), Yakshas (a type of ghost), Asuras (a type of warring god), Garudas (a type of golden-winged bird god), Kinnaras (a type of celestial musician), Kumbhandas (a type of guardian spirit), as well as the hungry ghosts, Pisachas (a type of flesh-eating ghost), Putanas (a type of foul-smelling ghost), Kataputanas (a type of extremely foul-smelling ghost), and non-humans, were all startled, terrified, and submerged, unable to understand the meaning of this shore and the other shore. Because of their fear, they sought help from each other but could not manifest themselves, their hearts filled with doubt, each thinking: 'What is this sign? What is the cause of this event? Whose power is this?' They wanted to resolve their doubts but could find no one to ask.

At that time, in that ocean assembly, there was a Bodhisattva Mahasattva named Brahma-Pin, who immediately rose from his seat, joined his palms towards the Buddha, and spoke in verse:

'The true nature of all dharmas, In truth, is not understood by the ignorant, If one clings to the five skandhas (form, feeling, perception, mental formations, consciousness), The six senses (eye, ear, nose, tongue, body, mind) will all be blocked. Observing one of the skandhas, one will find it unreal, Such as the skandha of form. Those who doubt the Buddhadharma, Will confuse sentient beings. O Great World Honored One, May you explain the true Dharma for us, The Tathagata, you are the guide of this shore and the other shore, Teach us to understand the gate of patience in emptiness. Those who practice diligently, The state of their meditation is difficult to describe, They wear the greatest Mani jewel on their heads, To adorn themselves. The jewels worn by the Heavenly Emperor (Indra), Surround him limitlessly. They wish to come here, So they first manifest this auspicious sign. Those Bodhisattvas, Have all attained the Shurangama Samadhi, Such wise beings, Wish to see the World Honored Buddha. They come here, To speak the profound Dharma without doubt. May the Buddha comfort this assembly, They should'

哀矜汝，　是等欲來故，　　先現是境界。」　於時佛世尊，　　告彼菩薩言：「一如汝所說，　　此是三昧境，　若人聞無住，　　彼人能住智。　此是虛空孕，　　三昧威力境，　得住無說處，　　三昧先相現。　若人住二見，　　彼等常迷惑，　染著斷及常，　　即失此彼岸。　此等二見者，　　若欲速解脫，　是等莫言說，　　速得證諸地。」

爾時世尊說此偈已，告彼菩薩作如是言：「仁者雖然，但初學人諸菩薩等，應欲教者應教彼等言說之相，以方便力亦教攀緣六波羅蜜，乃至諸大本相次第相生，應教令證。既證知已，然後能於一切諸法無言無說。須知本體生處應滅攀緣，諸陰無體應證應知，不令彼墮斷常見中。舍二邊已，即不驚怖不沒不悔，于諸一切法中不生攀緣之想，于諸一切波羅蜜速得圓滿具足成就，亦不住于斷常二見。」爾時世尊說是法已，時會大眾還得相見如本無異，如舊所見諸色光明，如前所聞還聞如故，所證所觸亦復如是。

爾時世尊即舉右手，唱如是言：「此是虛空孕菩薩摩訶薩來詣我所，得諸三昧如大海水，于菩薩行成就具足如須彌山，于大智內猶若虛空，勤行精進猶如大風，于諸忍中猶若金剛，于般若中猶如虛空，于菩薩眾猶如大幢，向涅槃路如

【現代漢語翻譯】現代漢語譯本：『我憐憫你們，這些眾生想要前來，所以先顯現這樣的境界。』這時，佛世尊告訴那位菩薩說：『正如你所說，這是三昧（Samadhi，禪定）的境界。如果有人聽聞無住（non-abiding），那人就能安住于智慧。』『這是虛空孕（Akasagarbha）三昧的威力境界，能安住于無言說之處，三昧的先兆顯現。』『如果有人執著於二見（dualistic views），他們常常會迷惑，染著于斷見和常見，就會失去此岸和彼岸。』『這些執著於二見的人，如果想要快速解脫，就不要執著于言說，就能快速證得諸地（Bhumis，菩薩的修行階位）。』

這時，世尊說完這偈頌后，告訴那位菩薩說：『仁者，雖然如此，但初學菩薩等，應該教導他們言說的相狀，用方便力也教導他們攀緣六波羅蜜（Six Paramitas，六種到達彼岸的方法），乃至諸大本相次第相生，應該教導他們證悟。』『既然證悟了，然後才能對一切諸法無言無說。須知本體生起之處應該滅除攀緣，諸陰（Skandhas，五蘊）無體應該證悟應該知曉，不讓他們墮入斷見和常見之中。』『捨棄二邊之後，就不會驚恐、不會沉沒、不會後悔，對於一切諸法不生攀緣之想，對於一切波羅蜜快速圓滿具足成就，也不執著于斷見和常見。』這時，世尊說完此法后，當時在場的大眾又恢復了原來的樣子，和以前所見到的顏色光明一樣，和以前所聽到的一樣，所證悟所觸及的也和以前一樣。

這時，世尊舉起右手，唱道：『這位是虛空孕菩薩摩訶薩（Akasagarbha Bodhisattva Mahasattva），來到我這裡，所得的諸三昧如大海水，在菩薩行上的成就具足如須彌山（Sumeru），在大智慧中猶如虛空，勤行精進猶如大風，在諸忍中猶如金剛，在般若（Prajna，智慧）中猶如虛空，在菩薩眾中猶如大幢，向著涅槃（Nirvana）之路如』

【English Translation】 English version: 'I pity you, these beings wish to come, therefore, this realm is shown first.' At that time, the World Honored One, the Buddha, said to that Bodhisattva: 'As you have said, this is the realm of Samadhi (meditative absorption). If a person hears of non-abiding, that person can abide in wisdom.' 'This is the realm of the power of Akasagarbha (Womb of Space) Samadhi, able to abide in the place of no-speaking, the preliminary signs of Samadhi appear.' 'If people abide in dualistic views, they are always confused, attached to annihilation and permanence, and thus lose this shore and the other shore.' 'Those who are attached to these dualistic views, if they wish to quickly attain liberation, should not cling to speech, and they will quickly attain the Bhumis (stages of a Bodhisattva's path).'

At that time, after the World Honored One spoke this verse, he said to that Bodhisattva: 'Virtuous one, although it is so, for the newly learning Bodhisattvas, one should teach them the aspects of speech, and with skillful means, also teach them to engage in the Six Paramitas (perfections), and even the great fundamental aspects arising in sequence, one should teach them to realize.' 'Once they have realized, then they can be without speech and without speaking regarding all dharmas. One should know that the place where the essence arises should extinguish clinging, the Skandhas (aggregates) are without substance, one should realize and know, and not let them fall into annihilation and permanence.' 'Having abandoned the two extremes, one will not be frightened, will not sink, will not regret, and will not give rise to clinging to all dharmas, and will quickly and completely accomplish all Paramitas, and will not abide in the dualistic views of annihilation and permanence.' At that time, after the World Honored One spoke this Dharma, the assembly at that time regained their original appearance, just like the colors and light they had seen before, just like what they had heard before, and what they had realized and touched was also the same as before.

At that time, the World Honored One raised his right hand and proclaimed: 'This is the Akasagarbha Bodhisattva Mahasattva, who has come to me, whose Samadhis are like the waters of the great ocean, whose accomplishments in the Bodhisattva path are complete like Mount Sumeru, who is like space within great wisdom, whose diligent practice is like a great wind, who is like diamond in all patience, who is like space in Prajna (wisdom), who is like a great banner among the Bodhisattva assembly, and who is towards the path of Nirvana like'

大商主，于諸善根猶如地藏，為眾貧窮猶如德瓶，為幽眾生猶如日光，為失路者猶如盛月，為驚怖眾如須彌山，為諸煩惱病苦眾生如甘露藥，為斷善根諸眾生等猶如拄杖，于生天路及涅槃道猶如橋樑，于度彼岸猶如大船，于上生天猶如閣道，若有被人誹謗惱者為作傘蓋，于諸外道猶如師子，于諸惱熱猶如冷水，于魔怨敵猶如鎧鉀，于學錯誤猶如智師，于諸善根猶如大地，于愛鬘者猶如香花，于諸持戒及知足者猶如明鏡，于諸無慚無愧人所猶如刀劍，于諸病患眾生之內猶如良醫，于饑眾生如功德天，于渴眾生猶如月珠，于疲乏眾猶如床鋪，于諸勤求三昧人所猶如日珠，于向菩提道心眾生猶如車乘，于諸愛樂禪定眾生如清涼池，於樂菩提助道眾生猶如花鬘。彼善男子又於行諸波羅蜜者猶如大果。彼善男子于修諸地，如彼應現摩尼之寶。若人修習首楞嚴三昧者，如波利質多羅樹。彼善男子猶如利劍，割截一切諸見結故。彼善男子猶如金剛，破壞一切習氣煩惱故，能降伏一切魔眾，于方便眾生如解地藏者。彼善男子顯現勝智善巧方便。彼善男子於一切法真實體中能作住持，又於一切辟支佛所為作花鬘，又於一切聲聞眾所猶如衣覆。於一切天猶如凈眼，于諸人中猶如直路，于諸畜生能作歸依，憐愍餓鬼拔地獄苦。又於一切諸眾生

【現代漢語翻譯】現代漢語譯本：大商主啊，對於各種善根，您就像地藏菩薩（能生長一切善根），對於貧窮的眾生，您就像如意寶瓶（能滿足一切願望），對於處於黑暗中的眾生，您就像太陽的光芒，對於迷失道路的人，您就像滿月一樣指引方向，對於驚恐害怕的眾生，您就像須彌山一樣穩固可靠，對於被煩惱和病痛折磨的眾生，您就像甘露妙藥，對於斷絕善根的眾生，您就像枴杖一樣給予支撐，對於通往天界的道路和涅槃之道，您就像橋樑一樣引導，對於渡過生死苦海，您就像大船一樣載送，對於上升到天界，您就像閣道一樣方便，如果有人被誹謗惱害，您就像傘蓋一樣遮蔽保護，對於外道，您就像獅子一樣威猛，對於煩惱熾熱，您就像清涼的水，對於魔的怨敵，您就像鎧甲一樣堅固，對於學法錯誤的人，您就像智慧的老師，對於各種善根，您就像大地一樣承載，對於喜愛裝飾的人，您就像香花一樣美好，對於持戒和知足的人，您就像明鏡一樣映照，對於不知羞恥的人，您就像刀劍一樣鋒利，對於生病的眾生，您就像良醫一樣救治，對於飢餓的眾生，您就像功德天一樣帶來富足，對於口渴的眾生，您就像月珠一樣帶來清涼，對於疲憊的眾生，您就像床鋪一樣提供休息，對於勤求三昧的人，您就像日珠一樣帶來光明，對於發菩提心的眾生，您就像車乘一樣運載，對於喜愛禪定的眾生，您就像清涼的池水，對於樂於修習菩提助道的眾生，您就像花鬘一樣莊嚴。這位善男子，對於修行各種波羅蜜的人，您就像豐碩的果實。這位善男子，對於修習各種菩薩地的修行者，您就像能隨心應現的摩尼寶珠。如果有人修習首楞嚴三昧（一種強大的禪定），您就像波利質多羅樹（一種天界的樹）。這位善男子，您就像利劍一樣，能斬斷一切邪見之結。這位善男子，您就像金剛一樣，能摧毀一切習氣煩惱，能降伏一切魔眾，對於方便引導眾生，您就像解脫地藏菩薩一樣。這位善男子，您能顯現殊勝的智慧和善巧方便。這位善男子，您能在一切法的真實體性中安住，對於一切辟支佛（獨覺者），您就像花鬘一樣莊嚴，對於一切聲聞眾，您就像衣服一樣覆蓋保護。對於一切天人，您就像清凈的眼睛，對於人類，您就像筆直的道路，對於畜生，您能作為他們的皈依處，憐憫餓鬼，拔除地獄的痛苦。您對於一切眾生都是如此。

【English Translation】 English version: O great merchant, for all good roots, you are like Ksitigarbha (the Earth Treasury, who can grow all good roots); for the poor, you are like a wish-fulfilling vase (that can satisfy all desires); for beings in darkness, you are like the light of the sun; for those who have lost their way, you are like the full moon guiding the direction; for frightened beings, you are like Mount Sumeru, stable and reliable; for beings tormented by afflictions and sickness, you are like the nectar of medicine; for beings who have severed their good roots, you are like a crutch providing support; for the path to heaven and the path to Nirvana, you are like a bridge guiding the way; for crossing the sea of birth and death, you are like a great ship carrying them across; for ascending to heaven, you are like a gallery making it convenient; if someone is slandered and troubled, you are like an umbrella providing shelter and protection; for non-Buddhists, you are like a lion, majestic and powerful; for the heat of afflictions, you are like cool water; for the enemies of Mara, you are like armor, strong and firm; for those who learn the Dharma incorrectly, you are like a wise teacher; for all good roots, you are like the earth, bearing all; for those who love adornment, you are like fragrant flowers, beautiful; for those who uphold precepts and are content, you are like a clear mirror reflecting; for those who are shameless, you are like a sword, sharp and cutting; for sick beings, you are like a good doctor, healing; for hungry beings, you are like the goddess of merit, bringing abundance; for thirsty beings, you are like a moon pearl, bringing coolness; for tired beings, you are like a bed, providing rest; for those who diligently seek Samadhi, you are like a sun pearl, bringing light; for beings who have generated the Bodhi mind, you are like a vehicle, transporting them; for beings who love meditation, you are like a cool pond; for beings who are happy to cultivate the aids to Bodhi, you are like a garland of flowers, adorning them. This good man, for those who practice the various Paramitas, you are like abundant fruit. This good man, for practitioners who cultivate the various Bodhisattva grounds, you are like a Mani jewel that can manifest at will. If someone cultivates the Shurangama Samadhi (a powerful meditation), you are like the Parijataka tree (a tree in the heavens). This good man, you are like a sharp sword, able to cut through all the knots of wrong views. This good man, you are like a diamond, able to destroy all habitual afflictions, able to subdue all the Maras, and for guiding beings with skillful means, you are like Ksitigarbha who liberates. This good man, you can manifest supreme wisdom and skillful means. This good man, you can abide in the true nature of all dharmas, for all Pratyekabuddhas (solitary realizers), you are like a garland of flowers, adorning them; for all Sravakas (hearers), you are like clothing, covering and protecting them. For all devas, you are like pure eyes; for humans, you are like a straight path; for animals, you can be their refuge; you have compassion for hungry ghosts and relieve the suffering of hell. You are like this for all beings.

所為大寶器、是大福田，于諸菩薩猶如大車。彼善男子猶如大臣，於三世中諸佛如來怛他阿伽度、阿羅呵、三藐三佛陀，常能守護諸法城門。彼善男子以十八不共法而莊嚴身，具足一切諸佛智慧，堪受一切眾生供養，種種供具而供養之，唯除如來。汝等此會，應須迎逆持諸供具，隨力隨分而供給之，尊重讚歎，以種種寶及諸幡蓋香花寶幢諸花鬘等，末香涂香花鬘莊嚴種種瓔珞，以諸寶器安置香湯凈灑道路，種種瓔珞莊嚴道側，種種讚歎而歌詠之。何以故？汝等一切不久當得如是種種功德之器。」

爾時一切集會大眾皆從坐起，面向西方，于虛空孕菩薩摩訶薩所來之處，低頭合掌遙禮致敬，心生歡喜踴躍無量，熙怡含笑正立而住。彼大眾中最勝菩薩摩訶薩，及大沙門、天王、龍王、夜叉王、阿修羅王、迦樓羅王、緊那羅王、摩睺羅加王、五通諸仙，各各思惟：「我等今者作何供具，最勝最勝莊嚴供具，供養恭給彼善男子？」

爾時虛空孕菩薩摩訶薩現神通力，變此三千大千世界平正如掌七寶合成，除滅一切山川沙鹵高峰石崖丘陵坑坎土塊礓石，臭處糞穢荊棘沙礫無復遺余，除諸雲霧塵煙等穢及諸惡聲種種音樂。於此大千種種諸樹變為七寶，其諸寶樹枝葉花果出微妙香，于地所生種種藥草，若小若大、若有枝

【現代漢語翻譯】現代漢語譯本：所說的大寶器，是最大的福田，對於諸菩薩來說就像巨大的車乘。那些善男子就像大臣一樣，在過去、現在、未來三世中，對於諸佛如來（Tathagata）、應供（Arhat）、正等覺（Samyaksambuddha），常常能夠守護佛法的城門。這些善男子以十八不共法來莊嚴自身，具足一切諸佛的智慧，堪受一切眾生的供養，用各種供養品來供養他們，唯獨不能用如來來供養。你們在座的各位，應當迎接他們，拿著各種供養品，儘自己的能力和份額來供養他們，尊重讚歎他們，用各種珍寶以及幡蓋、香花、寶幢、花鬘等，末香、涂香、花鬘來莊嚴，用各種瓔珞裝飾，用寶器盛放香湯，清掃道路，用各種瓔珞來莊嚴道路兩旁，用各種讚歎的歌聲來歌頌他們。為什麼呢？因為你們一切人不久都將獲得像他們一樣的各種功德之器。那時，所有的大眾都從座位上站起來，面向西方，對著虛空孕菩薩摩訶薩（Akasagarbha Bodhisattva）將要來的方向，低頭合掌，遙遠地行禮致敬，心中生起無量的歡喜和踴躍，面帶笑容，端正地站立著。那些大眾中最殊勝的菩薩摩訶薩，以及大沙門、天王、龍王、夜叉王、阿修羅王、迦樓羅王、緊那羅王、摩睺羅伽王、五通諸仙，各自思索著：『我們現在應該準備什麼樣的供養品，最殊勝最莊嚴的供養品，來供養恭敬那些善男子呢？』這時，虛空孕菩薩摩訶薩顯現神通力，將這三千大千世界變得平坦如手掌，用七寶合成，消除了所有的山川、沙鹵、高峰、石崖、丘陵、坑坎、土塊、礓石，臭處、糞穢、荊棘、沙礫，沒有留下任何殘餘，消除了雲霧、塵煙等污穢以及各種惡聲和音樂。在這個大千世界中，各種樹木都變成了七寶，那些寶樹的枝葉、花果散發出微妙的香氣，地上生長的各種藥草，無論大小、有無枝葉，都散發出微妙的香氣。

【English Translation】 English version: The so-called great treasure vessel is the greatest field of merit, and for all Bodhisattvas, it is like a great chariot. Those virtuous men are like ministers, and in the three periods of time—past, present, and future—for all Buddhas, Tathagatas, Arhats, and Samyaksambuddhas, they are always able to guard the gates of the Dharma city. Those virtuous men adorn themselves with the eighteen unique qualities, possess all the wisdom of all Buddhas, and are worthy of receiving the offerings of all sentient beings. They are to be offered various kinds of offerings, except for the Tathagata. All of you in this assembly should welcome them, holding various offerings, and provide for them according to your ability and share, respecting and praising them. Use various treasures, as well as banners, canopies, fragrant flowers, jeweled banners, flower garlands, powdered incense, scented ointments, and flower garlands to adorn them. Use various ornaments, place fragrant water in jeweled vessels, cleanse the roads, adorn the sides of the roads with various ornaments, and sing praises with various songs. Why is this? Because all of you will soon obtain vessels of various merits like them. At that time, all the great assembly rose from their seats, faced the west, and towards the direction from which Akasagarbha Bodhisattva was to come, bowed their heads, joined their palms, and paid their respects from afar. Their hearts were filled with immeasurable joy and elation, and they stood upright with smiling faces. The most excellent Bodhisattvas in that assembly, as well as the great Sramanas, heavenly kings, dragon kings, Yaksha kings, Asura kings, Garuda kings, Kinnara kings, Mahoraga kings, and the five kinds of celestial beings, each pondered: 'What kind of offerings should we prepare now, the most excellent and most adorned offerings, to offer and respectfully give to those virtuous men?' At this time, Akasagarbha Bodhisattva manifested his supernatural power, transforming this three-thousand great thousand world into a flat surface like the palm of a hand, composed of seven treasures. He eliminated all mountains, rivers, saline lands, high peaks, rocky cliffs, hills, pits, mounds, clods of earth, gravel, foul places, filth, thorns, and sand, leaving no remnants. He eliminated clouds, mist, dust, and other impurities, as well as all kinds of evil sounds and music. In this great thousand world, all kinds of trees were transformed into seven treasures, and the branches, leaves, flowers, and fruits of those jeweled trees emitted subtle fragrances. All kinds of medicinal herbs growing on the ground, whether small or large, with or without branches, emitted subtle fragrances.

葉若無枝葉皆成七寶。於此娑婆大千世界，諸病患者莫不除愈，一切地獄、餓鬼、畜生皆悉除滅一切諸苦。彼等眾生，饑者得食、渴者得飲、裸者得衣，復得種種微妙瓔珞。於是娑婆世界之內，所有眾生隨心所樂莫不滿足，身色端正世間無比最勝殊特，六根具足支節洪滿，離諸煩惱心得寂定樂行善行，于佛法僧心得凈信。如是此會所集種種一切大眾，左右二手皆持應珠。于應珠中復出種種微妙光明，照此三千大千世界悉皆遍滿無不明耀。而彼應珠復出種種微妙音聲，雨種種寶、種種幡蓋、種種瓔珞種種花香、雨種種鬘、種種寶器、種種甘果，復雨種種無價衣服、種種金縷，復雨種種真珠羅網，復雨種種優缽羅花，分陀利花，波頭摩花，拘物頭花，沉水等香，復雨種種諸末香等，所謂牛頭栴檀及赤栴檀、白栴檀等。于彼菩薩所來之路自然灑掃，于道二邊變成七寶莊嚴廊廡，猶如天帝難勝法堂。于其廊內自然化成種種玉女狀，如欲界魔王妻妾，皆作五種微妙音聲，自相娛樂或歌或舞。化作如是寶步廊已，于佛頂上虛空之中化成一蓋，如梵天王所受用者，縱廣正等滿百由旬。寶綖為穗真珠垂露，四散垂下，諸餘瓔珞處處莊嚴，其瓔珞中出五音聲。一切大地所生草木，若大若小若長若短若好若惡，皆悉出於五種天樂，一切眾生

莫不聞者。聞彼聲已，無有不得不退轉地，畢竟得至阿耨多羅三藐三菩提。

爾時彼會一切大眾，見虛空孕菩薩現大神力如是莊嚴，心生歡喜踴躍無量，生殊特想復作是念：「我等今者於世尊前，云何當爲彼善男子敷設別座？」爾時佛前自然即有一蓮華座，白銀為莖、紫金為葉、馬瑙為臺、梵摩尼寶以為花蕊，縱廣正等一俱盧舍，其葉無量百千等數。其花周匝自然踴出無量無邊百千花座，一如前花等無有異。又復于彼大蓮華上，見虛空孕菩薩摩訶薩結加趺坐自然顯現，首戴應珠。于彼圍繞蓮華之上，復有無量無邊眷屬諸菩薩等結加趺坐自然顯現。爾時彌勒菩薩摩訶薩即以偈告藥王菩薩摩訶薩言：

「先來大菩薩，　　有大名聞者，　頂禮世尊足，　　退坐蓮花上。　此勝人來已，　　顯現大莊嚴，　不禮世尊足，　　逕坐蓮花座。」

爾時藥王菩薩摩訶薩還以偈頌報彌勒菩薩摩訶薩言：

「此是仁者見；　　諸佛真如法，　不見有眾生，　　不染于分別。」

爾時彌勒菩薩摩訶薩復以偈頌報藥王菩薩摩訶薩言：

「若不見眾生，　　是住于實際，　何故現莊嚴？　　汝決我心疑。」

爾時藥王菩薩摩訶薩復以偈頌報彌勒菩薩摩訶薩言：

「此是智者諸方便，　　為化一切

【現代漢語翻譯】現代漢語譯本沒有誰聽聞此聲后，不會不再退轉，最終必定能達到阿耨多羅三藐三菩提（無上正等正覺）。當時在場的所有大眾，見到虛空孕菩薩（Bodhisattva Akasagarbha）顯現如此莊嚴的大神通力，心中歡喜踴躍，難以言表，生起特別的想法，又想：『我們現在在世尊面前，應當如何為這位善男子鋪設特別的座位呢？』這時，佛前自然出現一個蓮花座，白銀為莖，紫金為葉，瑪瑙為臺，梵摩尼寶為花蕊，縱橫廣闊正好一俱盧舍（約合數里）。蓮葉數量無量百千。蓮花周圍自然涌現出無量無邊的百千蓮花座，與之前的蓮花座完全相同。又在那大蓮花上，見到虛空孕菩薩摩訶薩（Mahasattva Akasagarbha）結跏趺坐自然顯現，頭上戴著應珠。在那圍繞的蓮花之上，又有無量無邊的眷屬菩薩等結跏趺坐自然顯現。這時，彌勒菩薩摩訶薩（Bodhisattva Maitreya）即以偈頌告訴藥王菩薩摩訶薩（Bodhisattva Bhaisajyaraja）說：『先前來的大菩薩，有大名聲的人，頂禮世尊的足，然後退坐到蓮花上。這位殊勝的人來了，顯現出大莊嚴，卻不禮拜世尊的足，直接坐到蓮花座上。』這時，藥王菩薩摩訶薩也用偈頌回答彌勒菩薩摩訶薩說：『這是仁者的看法；諸佛的真如法，不見有眾生，不執著于分別。』這時，彌勒菩薩摩訶薩又用偈頌回答藥王菩薩摩訶薩說：『如果不見眾生，那是安住于實際，為何還要顯現莊嚴？請你解除我心中的疑惑。』這時，藥王菩薩摩訶薩又用偈頌回答彌勒菩薩摩訶薩說：『這是智者所用的種種方便，爲了教化一切眾生。』

【English Translation】 English version There is no one who, having heard that sound, would not irreversibly advance and ultimately attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, all the great assembly present, seeing Bodhisattva Akasagarbha (the Bodhisattva who embodies the space element) manifest such majestic and powerful spiritual abilities, felt immeasurable joy and elation in their hearts. They conceived a special thought and pondered: 'Now, in the presence of the World Honored One, how should we prepare a special seat for this virtuous man?' At that moment, a lotus seat naturally appeared before the Buddha, with silver stems, purple-gold leaves, agate platforms, and Brahma-mani jewels as the pistils. It was perfectly square, measuring one krosa (approximately several miles) in each direction. The leaves were countless, numbering in the hundreds of thousands. Around the lotus, countless and boundless hundreds of thousands of lotus seats naturally emerged, identical to the previous one. Moreover, upon that great lotus, they saw Bodhisattva Mahasattva Akasagarbha naturally appear, seated in the lotus posture, wearing a wish-fulfilling jewel on his head. Surrounding that lotus, countless and boundless attendant Bodhisattvas also naturally appeared, seated in the lotus posture. Then, Bodhisattva Mahasattva Maitreya (the future Buddha) spoke in verse to Bodhisattva Mahasattva Bhaisajyaraja (the Medicine King Bodhisattva): 'The great Bodhisattva who came earlier, Who has great renown, Bowed at the feet of the World Honored One, And then retreated to sit on the lotus. This superior person has come, Manifesting great majesty, Yet did not bow at the feet of the World Honored One, But directly sat upon the lotus seat.' Then, Bodhisattva Mahasattva Bhaisajyaraja responded in verse to Bodhisattva Mahasattva Maitreya: 'This is the view of the benevolent one; The true nature of the Buddhas, Does not see sentient beings, And is not attached to discrimination.' Then, Bodhisattva Mahasattva Maitreya again responded in verse to Bodhisattva Mahasattva Bhaisajyaraja: 'If one does not see sentient beings, That is abiding in reality, Why then manifest such majesty? Please resolve the doubt in my heart.' Then, Bodhisattva Mahasattva Bhaisajyaraja again responded in verse to Bodhisattva Mahasattva Maitreya: 'These are the skillful means of the wise, For the purpose of transforming all beings.'

諸眾生，　所有不解真如者，　　愚癡執著住分別。　是智出現為世諦，　　眾苦逼惱不會真，　欲為令彼等解脫，　　故現如是莊嚴事。」

爾時世尊讚歎藥王菩薩摩訶薩言：「善哉仁者！如是如是，如汝所說。假使一切凡夫眾生，彼等眾生終不能知須陀洹人境界方便解脫之事；假使一切諸眾生等悉得成於須陀洹果，彼等眾生亦不能知一斯陀含境界方便解脫等事，乃至斯陀含人亦不能得知阿那含境界方便，其阿那含亦不能得知阿羅漢境界方便，其阿羅漢亦不能知一辟支佛方便解脫。假使一切諸眾生等悉得獨覺辟支佛道，猶如犀牛獨一無侶，彼等緣覺不能得知無生法忍境界方便解脫之事而化眾生。假使一切諸眾生等得無生忍，亦不能得知一辯才首楞嚴三昧菩薩摩訶薩方便信行契會真如觀察建立，本不能知從何處生從何處滅。是善男子虛空孕菩薩，得無生法忍已過無量無邊數劫，亦復已得無礙辯才首楞嚴三昧，知諸眾生心心所趣。以是菩薩故，令無量無邊眾生見大莊嚴顯現神力得住厭地。如此善男子從此處沒隱身不現，于西方出，知於此剎三乘雜教。以是義故，故現無邊虛空三昧神通勝智。現三昧已，令諸眾生生厭離想，然後現於世諦，現入莊嚴三昧。現入三昧已，因此三昧教化無量無邊眾生。善男子！此

【現代漢語翻譯】現代漢語譯本諸位眾生，所有不理解真如（tathata，事物的真實本性）的人，都因愚癡而執著于分別。當智慧顯現時，就有了世俗的真理（samvriti-satya），眾生的痛苦和煩惱使他們無法理解真正的實相，爲了讓他們解脫，所以才顯現出如此莊嚴的景象。

這時，世尊讚歎藥王菩薩摩訶薩（Bhaisajyaraja Bodhisattva Mahasattva）說：『善哉，仁者！正是這樣，正如你所說。假設所有凡夫眾生，他們都不能理解須陀洹（Srotapanna，入流者）的境界、方便和解脫；假設所有眾生都證得須陀洹果，他們也不能理解一斯陀含（Sakrdagamin，一來者）的境界、方便和解脫等事，乃至斯陀含人也不能得知阿那含（Anagamin，不還者）的境界和方便，阿那含也不能得知阿羅漢（Arhat，無學）的境界和方便，阿羅漢也不能理解一辟支佛（Pratyekabuddha，獨覺）的方便解脫。假設所有眾生都證得獨覺辟支佛道，如同犀牛一樣獨自無伴，這些緣覺也不能理解無生法忍（anutpattika-dharma-ksanti，對法不生不滅的領悟）的境界、方便和解脫，以及如何教化眾生。假設所有眾生都證得無生法忍，也不能理解一位辯才首楞嚴三昧（Surangama Samadhi，首楞嚴三昧）菩薩摩訶薩的方便、信行、契會真如的觀察和建立，根本不知道從何處生，從何處滅。這位善男子，虛空孕菩薩，證得無生法忍后，已經過了無量無邊的劫數，也已經得到了無礙辯才首楞嚴三昧，知道所有眾生的心之所向。因為這位菩薩的緣故，讓無量無邊的眾生見到大莊嚴的顯現和神通力量，從而安住于厭離之心。這位善男子從這裡消失，隱身不現，在西方出現，知道這個世界的三乘（triyana，聲聞乘、緣覺乘、菩薩乘）雜教。因為這個原因，所以顯現無邊的虛空三昧神通勝智。顯現三昧之後，讓眾生生起厭離的想法，然後顯現於世俗的真理，顯現進入莊嚴三昧。顯現進入三昧之後，因此三昧教化無量無邊的眾生。善男子！此』

【English Translation】 English version O beings, All those who do not understand Suchness (tathata, the true nature of things), are foolishly attached to discrimination. When wisdom appears, there is conventional truth (samvriti-satya), the suffering and afflictions of beings prevent them from understanding true reality, in order to liberate them, such magnificent manifestations are shown.

At that time, the World Honored One praised Bhaisajyaraja Bodhisattva Mahasattva, saying: 'Excellent, good man! It is so, just as you have said. Suppose all ordinary beings, they cannot understand the realm, skillful means, and liberation of a Srotapanna (stream-enterer); suppose all beings attain the fruit of Srotapanna, they also cannot understand the realm, skillful means, and liberation of a Sakrdagamin (once-returner), and even a Sakrdagamin cannot know the realm and skillful means of an Anagamin (non-returner), an Anagamin cannot know the realm and skillful means of an Arhat (worthy one), and an Arhat cannot understand the skillful liberation of a Pratyekabuddha (solitary buddha). Suppose all beings attain the path of Pratyekabuddha, like a rhinoceros alone without a companion, these Pratyekabuddhas cannot understand the realm, skillful means, and liberation of the non-arising of dharmas (anutpattika-dharma-ksanti), and how to teach beings. Suppose all beings attain the non-arising of dharmas, they also cannot understand the skillful means, faith, practice, and the establishment of the observation of Suchness of a Bodhisattva Mahasattva of Surangama Samadhi (heroic march samadhi), and fundamentally do not know from where they arise and from where they cease. This good man, the Bodhisattva born from emptiness, after attaining the non-arising of dharmas, has passed through countless eons, and has also attained the unobstructed eloquence of Surangama Samadhi, knowing the inclinations of all beings' minds. Because of this Bodhisattva, countless beings see the manifestation of great magnificence and divine power, and thus abide in the mind of renunciation. This good man disappears from here, hides his body, and appears in the West, knowing the mixed teachings of the three vehicles (triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana) in this world. Because of this reason, he manifests the boundless emptiness samadhi, the power of spiritual penetrations, and supreme wisdom. After manifesting the samadhi, he causes beings to generate the thought of renunciation, and then manifests in conventional truth, manifesting entry into the magnificent samadhi. After manifesting entry into the samadhi, he uses this samadhi to teach countless beings. Good man! This'

善男子若徑示現真如境界無生法忍莊嚴事者，即時世間一切天人心生擾亂即便迷惑，乃至八地菩薩猶尚迷沒，況餘人也。善男子！此大菩薩，無人能知心行境界顯現之相。此善男子得入如是甚深微妙功德之法故，有如是無量無邊巧方便智，已入一切諸佛法海，無有疑心不由他悟自知方便，堪為一切大眾生等而作大王。善男子！此善男子虛空孕菩薩猶如寶幢，能為一切眾生示現天道解脫之路，能除眾生心煩惱病，能滅其身諸大苦毒。善男子！若有眾生墮在邪見曠野之中，厄難迷惑不解方便，欲求生天、欲求涅槃。彼等眾生若能至心燒沉水香，頂禮致敬彼虛空孕菩薩摩訶薩足者，此善男子知彼眾生心心所行真實敬信，而彼眾生起煩惱見迷惑顛倒，如其往昔所作心業種諸善根，隨其所能，于諸佛邊種諸善根、或於法邊、或於僧邊、或作施業、或持戒業、或復欲于內心證法。此善男子或於夢中、或於白日在於現前，以善方便示現至真之道。作是方便已，令諸眾生解諸邪見發生善愿，斷諸邪路滅諸邪道歸於正見，如實得彼真正三行。即得真正深心所愿，或復得於真善知識。因善知識，悉得斷除臭處煩惱邪見之病。復得速解惡道之愿，即得善行勝愿因緣，彼等速得心行自在，亦得安住十深忍中。若有眾生自於身起種種諸病逼切之者

，或有眾生忘失本心，或復失眼、或復失舌，於六根內不具足者，或於身份小不遂者，彼等眾生若能至心頂禮虛空孕菩薩，或複稱名，皆得如意。若有眾生欲治患者，于晨朝時香湯澡浴，當凈身口面正向東燒沉水香，頂禮虛空孕菩薩摩訶薩大德之足。而彼善男子于睡眠夢中，或作婆羅門身、或作天帝釋身、或作功德天身、或作大辯天身、或作剎利身、或作大臣身、或作斷事官身、或作醫師身、或作父母身、或作童子身、或作童女身，在病者前忽然來現，以是方便而令彼病速得除愈。或復示作良藥方便，令彼病者一切諸患悉得除差。若有眾生或求資財、或求多聞讀誦經論若好寂靜深思禪定、或求多智、或求名聞、或求伎藝、或求苦行、或求官位、或求身色、或求財寶、或求善根、或求音聲、或求饒子、或求妻妾、或求眷屬、或求多眾、或求行施、或求持戒、或求忍辱、或求精進、或求禪定、或求般若、或求好聲言語清辯、或求事他稱彼心意、或求解脫一切眾罪、或求勸人令行佈施乃至行智、或求長命。或有眾生乏少資財恒作慳貪慾令彼等除舍慳貪行於佈施，或破戒者欲令持戒，若懈怠者欲令精進，乃至無智慧者令學智慧。若有眾生未得定乘教行小乘，自度身者教緣覺乘。而此善男子于彼眾生，示現方便令解上業。若有眾

【現代漢語翻譯】現代漢語譯本：或者有眾生忘失了本來的心性，或者又失去了眼睛、或者又失去了舌頭，在六根之內不完備的，或者在身體的某些部分稍微不順遂的，這些眾生如果能夠至誠地頂禮虛空孕菩薩（虛空孕：象徵著無限的智慧和慈悲，能孕育一切功德），或者稱念他的名號，都能如願以償。如果有眾生想要治療疾病，在早晨沐浴后，應當清凈身口，面向東方焚燒沉香，頂禮虛空孕菩薩摩訶薩（摩訶薩：偉大的菩薩）的足。那麼這位善男子在睡眠的夢中，或者化現為婆羅門（婆羅門：印度教的祭司階層）的身形、或者化現為天帝釋（天帝釋：佛教的護法神）的身形、或者化現為功德天（功德天：象徵財富和吉祥的女神）的身形、或者化現為大辯天（大辯天：象徵智慧和辯才的女神）的身形、或者化現為剎利（剎利：印度教的武士階層）的身形、或者化現為大臣的身形、或者化現為斷事官（斷事官：負責審判的官員）的身形、或者化現為醫師的身形、或者化現為父母的身形、或者化現為童子的身形、或者化現為童女的身形，在病人面前忽然出現，用這種方便的方法使病人的疾病迅速痊癒。或者又示現良藥的方法，使病人的一切疾病都得到痊癒。如果有眾生或者求取資財、或者求取博學多聞誦讀經論、或者喜歡寂靜深入思考禪定、或者求取智慧、或者求取名聲、或者求取技藝、或者求取苦行、或者求取官位、或者求取美好的容貌、或者求取財寶、或者求取善根、或者求取美好的聲音、或者求取多子、或者求取妻妾、或者求取眷屬、或者求取眾多追隨者、或者求取行佈施、或者求取持戒、或者求取忍辱、或者求取精進、或者求取禪定、或者求取般若（般若：智慧）、或者求取美好的言語和清晰的辯才、或者求取事奉他人使他人稱心如意、或者求求解脫一切罪過、或者求勸他人行佈施乃至行智慧、或者求取長壽。或者有眾生缺少資財常常慳吝貪婪，想要使他們去除慳吝貪婪而行佈施，或者破戒的人想要使他們持戒，如果懈怠的人想要使他們精進，乃至沒有智慧的人使他們學習智慧。如果有眾生沒有得到定乘（定乘：指通過禪定達到解脫的修行方法）而修行小乘（小乘：佛教的一種修行方式，以自我解脫為目標），自我度化的人教導他們緣覺乘（緣覺乘：佛教的一種修行方式，通過觀察因緣而覺悟），而這位善男子對於這些眾生，示現方便的方法使他們理解上述的業果。如果有眾

【English Translation】 English version: Or if there are sentient beings who have forgotten their original mind, or have lost their eyes, or have lost their tongues, who are incomplete in their six senses, or who have minor physical ailments, if these sentient beings can sincerely prostrate to Akasagarbha Bodhisattva (Akasagarbha: symbolizes infinite wisdom and compassion, capable of nurturing all merits), or recite his name, they will all have their wishes fulfilled. If there are sentient beings who wish to cure their illnesses, they should bathe with fragrant water in the morning, purify their body and mouth, face east, burn incense, and prostrate to the feet of Akasagarbha Bodhisattva Mahasattva (Mahasattva: great Bodhisattva). Then, this virtuous man, in his sleep or dreams, may manifest as a Brahmin (Brahmin: the priestly class in Hinduism), or as Indra (Indra: a protector deity in Buddhism), or as Sridevi (Sridevi: a goddess symbolizing wealth and auspiciousness), or as Saraswati (Saraswati: a goddess symbolizing wisdom and eloquence), or as a Kshatriya (Kshatriya: the warrior class in Hinduism), or as a minister, or as a judge, or as a physician, or as a parent, or as a boy, or as a girl, suddenly appearing before the sick person, using this expedient method to quickly cure the illness. Or he may reveal methods of good medicine, so that all the illnesses of the sick person are completely cured. If there are sentient beings who seek wealth, or seek to be learned and recite scriptures, or like quietude and deep meditation, or seek wisdom, or seek fame, or seek skills, or seek ascetic practices, or seek official positions, or seek beautiful appearances, or seek treasures, or seek good roots, or seek beautiful voices, or seek many children, or seek wives and concubines, or seek family members, or seek many followers, or seek to practice giving, or seek to uphold precepts, or seek patience, or seek diligence, or seek meditation, or seek prajna (prajna: wisdom), or seek beautiful speech and clear eloquence, or seek to serve others to please them, or seek liberation from all sins, or seek to persuade others to practice giving and even wisdom, or seek longevity. Or there are sentient beings who lack wealth and are always stingy and greedy, wishing to make them give up stinginess and greed and practice giving, or those who have broken precepts, wishing to make them uphold precepts, or those who are lazy, wishing to make them diligent, and even those who lack wisdom, making them learn wisdom. If there are sentient beings who have not attained the fixed vehicle (fixed vehicle: refers to the practice of attaining liberation through meditation) and practice the Hinayana (Hinayana: a form of Buddhist practice focused on self-liberation), those who are self-liberated are taught the Pratyekabuddha vehicle (Pratyekabuddha vehicle: a form of Buddhist practice that achieves enlightenment through observing causes and conditions), and this virtuous man, for these sentient beings, reveals expedient methods to make them understand the above karmic consequences. If there are sentien

生無有慈心，唯護自身不救他苦。或有眾生作如是念：『我今當作何等方便，若有眾生欲發道心為他障礙。』彼等眾生欲回彼心，欲作如是方便示現，教彼眾生住四梵行，乃至教行大慈大悲。彼等眾生應當頂禮虛空孕菩薩，或住阿練若處、若在空閑，燒沉水香、或燒多伽羅香、或燒栴檀香，香湯澡浴身口清凈，胡跪合掌，五體投地，頂禮十方一切諸佛，而誦此咒：

「『多地他(一)阿蜜利舍(二)阿蜜利舍(三)迦嘍尼迦(四)這啰這啰(五)毗這啰(六)膻這啰(七)迦嘍尼迦(八)何啰沒啰(九)何邏末啰(十)毗伽陀唎(十一)摩摩佉(十二)蒱阇末那迦嘍尼迦(十三)真多末膩(十四)逋啰夜迦嘍迦(十五)薩婆貰迷薩他缽夜(十六)阿阇若陀履(十七)薩破鉗(十八)薩破鉗(十九)喉嘍帝毗毗伽鉗(二十)地唎殺吒毗比伽鉗(二十一)迦嘍尼迦晡唎夜妒摩摩(二十二)薩迦賜夜(二十三)阿貰夜(二十四)薩婆缽達舍(二十五)阿舒迦伽帝(二十六)莎呵(二十七)』

「誦此咒時，彼善男子即來現前，或作人形、或作野獸形、或作鳥形。或雖復來隱身不現，觀彼眾生福業深淺，隨所受身或出音聲，示現一乘善巧方便，令彼眾生從一方便能化無量百千眾生，未住定乘令住定乘，或住聲聞、

【現代漢語翻譯】現代漢語譯本：

有些眾生沒有慈悲心，只保護自己而不救助他人的痛苦。或者有些眾生會這樣想：『我現在應當用什麼方法，如果其他眾生想要發起修道之心，我就去障礙他們。』這些眾生想要使他人退失道心，想要用這樣的方法來示現，教導那些眾生安住於四梵行（四種清凈的修行境界，即慈、悲、喜、舍），乃至教導他們修行大慈大悲。這些眾生應當頂禮虛空孕菩薩（象徵無限慈悲的菩薩），或者住在寂靜的處所，或者在空閑的地方，焚燒沉水香、或者焚燒多伽羅香、或者焚燒栴檀香，用香湯沐浴使身口清凈，右膝著地合掌，五體投地，頂禮十方一切諸佛，然後誦唸這個咒語：

『多地他(一) 阿蜜利舍(二) 阿蜜利舍(三) 迦嘍尼迦(四) 這啰這啰(五) 毗這啰(六) 膻這啰(七) 迦嘍尼迦(八) 何啰沒啰(九) 何邏末啰(十) 毗伽陀唎(十一) 摩摩佉(十二) 蒱阇末那迦嘍尼迦(十三) 真多末膩(十四) 逋啰夜迦嘍迦(十五) 薩婆貰迷薩他缽夜(十六) 阿阇若陀履(十七) 薩破鉗(十八) 薩破鉗(十九) 喉嘍帝毗毗伽鉗(二十) 地唎殺吒毗比伽鉗(二十一) 迦嘍尼迦晡唎夜妒摩摩(二十二) 薩迦賜夜(二十三) 阿貰夜(二十四) 薩婆缽達舍(二十五) 阿舒迦伽帝(二十六) 莎呵(二十七)』

『誦唸這個咒語的時候，那位善男子就會立刻出現，或者化作人形、或者化作野獸形、或者化作鳥形。或者即使來了也隱身不現，觀察那些眾生的福德和業力深淺，隨著他們所受的身體發出聲音，示現一乘（唯一真實的解脫之道）的善巧方便，使那些眾生從一種方便法門能夠化度無量百千眾生，沒有安住于定乘（指菩薩乘）的令他們安住于定乘，或者安住于聲聞（聽聞佛法而修行）的...

【English Translation】 English version:

Some beings have no compassionate heart, only protecting themselves and not saving others from suffering. Or some beings might think: 'What means should I use now, if there are beings who wish to develop the aspiration for the path, I will obstruct them.' These beings wish to turn others away from their aspiration for the path, wishing to use such means to manifest, teaching those beings to abide in the four Brahmaviharas (four sublime states of mind: loving-kindness, compassion, sympathetic joy, and equanimity), and even teaching them to practice great loving-kindness and great compassion. These beings should prostrate to the Akashagarbha Bodhisattva (Bodhisattva embodying infinite compassion), or dwell in secluded places, or in quiet places, burn aloeswood incense, or burn tagara incense, or burn sandalwood incense, bathe with fragrant water to purify body and speech, kneel with the right knee on the ground, join palms, prostrate with five limbs touching the ground, pay homage to all the Buddhas in the ten directions, and then recite this mantra:

'Tadyatha (1) Amrite (2) Amrite (3) Karunika (4) Cara cara (5) Vicara (6) Sancara (7) Karunika (8) Hara mara (9) Hala mala (10) Vigatadhari (11) Mama kha (12) Pujamanakarunika (13) Cintamani (14) Purayakaruka (15) Sarva same sarva patha (16) Ajnatadhari (17) Sarva ksham (18) Sarva ksham (19) Huru te vibhiksham (20) Dhiri satha vibhiksham (21) Karunika puriya duma mama (22) Sakasya (23) Arhasya (24) Sarva pratisa (25) Ashuka gati (26) Svaha (27)'

'When reciting this mantra, that good man will immediately appear, either in human form, or in the form of a wild animal, or in the form of a bird. Or even if he comes, he may conceal himself and not appear, observing the depth of those beings' merits and karmic actions, and according to the body they have received, he will emit a sound, manifesting the skillful means of the Ekayana (the one true path to liberation), enabling those beings to transform countless hundreds and thousands of beings from one skillful means, causing those who have not yet abided in the definite vehicle (referring to the Bodhisattva vehicle) to abide in the definite vehicle, or to abide in the Sravaka (those who practice by listening to the Buddha's teachings)...'

或住緣覺。彼諸眾生於一時頃，發智方便用少功業，令入大乘不退轉地，乃至教示種種三昧諸陀羅尼忍辱度等，乃至令住第十菩薩行地之中。善男子！此虛空孕菩薩，得如是等善巧方便大慈悲智。善男子！我今為汝要略說之。假使有人度量虛空能盡邊際，而此善男子方便大智大慈大悲總持三昧難可度量。此大菩薩得如是等不可思議功德之法。善男子！此虛空孕菩薩，見有眾生舍離諂曲遠離邪心，發淳厚意成就正見，不毀於他不讚自己，舍離慳妒無有諂曲，不求名聞信心凈者，是善男子憐愍彼等清凈眾生，示現方便智慧精進，如是方便、如是智慧、如是精進，得度厄難，發菩提心，當得阿耨多羅三藐三菩提。教彼眾生所有善根迴向菩提，當得正道不退轉地，速至阿耨多羅三藐三菩提。教作如是方便之利，智慧精進，圓滿成就六波羅蜜，發大力心，當速成就阿耨多羅三藐三菩提。善男子！此虛空孕菩薩得如是等不可思議殊特方便善巧勝智，教化眾生。」

爾時彌勒菩薩摩訶薩白佛言：「世尊！此善男子以何義故首戴應珠，如是光焰、如是威力，善能示現；諸餘菩薩無有是事。」

佛告彌勒菩薩摩訶薩言：「善男子！此善男子虛空孕菩薩摩訶薩為諸眾產生就大慈，常化眾生而無休息，見諸眾生在大厄難，欲拔苦

【現代漢語翻譯】現代漢語譯本或者安住于緣覺（Pratyekabuddha，獨自覺悟者）的境界。這些眾生在很短的時間內，通過運用智慧和方便法門，只需少許努力，就能進入大乘（Mahayana，菩薩乘）不退轉的境界，甚至教導他們各種三昧（Samadhi，禪定）、陀羅尼（Dharani，總持）、忍辱（Ksanti，忍耐）等修行方法，最終使他們安住于菩薩十地（Dasabhumi，菩薩修行的十個階段）的最高階段。善男子！這位虛空孕菩薩（Akasagarbha Bodhisattva）獲得瞭如此善巧方便的大慈悲智慧。善男子！我現在為你簡要地說一下。即使有人能夠測量虛空，直至窮盡其邊際，而這位善男子的方便、大智、大慈、大悲、總持、三昧，卻是難以度量的。這位大菩薩獲得瞭如此不可思議的功德之法。善男子！這位虛空孕菩薩，見到有眾生捨棄諂媚虛偽，遠離邪惡之心，發出純厚的心意，成就正見，不詆譭他人，不讚美自己，捨棄慳吝嫉妒，沒有諂媚虛偽，不追求名聞利養，信心清凈，這位善男子憐憫這些清凈的眾生，示現方便智慧和精進，通過這樣的方便、智慧和精進，使他們脫離厄難，發起菩提心，最終證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。教導這些眾生將所有善根迴向菩提，他們將證得正道，進入不退轉的境界，迅速達到阿耨多羅三藐三菩提。教導他們運用這樣的方便利益、智慧和精進，圓滿成就六波羅蜜（Sat Paramita，六種到達彼岸的方法），發起強大的心力，將迅速成就阿耨多羅三藐三菩提。善男子！這位虛空孕菩薩獲得瞭如此不可思議、殊勝特別的方便善巧智慧，教化眾生。

那時，彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva）對佛說：『世尊！這位善男子因為什麼緣故頭戴應珠（Maniratna，如意寶珠），能示現如此光焰和威力？其他菩薩都沒有這樣的情況。』

佛告訴彌勒菩薩摩訶薩說：『善男子！這位善男子虛空孕菩薩摩訶薩爲了眾生而成就大慈悲心，常常教化眾生而沒有休息，見到眾生處於巨大的厄難之中，想要拔除他們的痛苦。

【English Translation】 English version Or dwell in the state of a Pratyekabuddha (one who attains enlightenment on their own). These beings, in a short period of time, through the use of wisdom and skillful means, with little effort, can enter the irreversible stage of the Mahayana (the Great Vehicle), even teaching them various Samadhi (meditative absorption), Dharani (mantras), Ksanti (patience), and other practices, ultimately enabling them to dwell in the highest stage of the ten Bodhisattva grounds (Dasabhumi). Good man! This Akasagarbha Bodhisattva (Bodhisattva who embodies the space element) has obtained such skillful means of great compassion and wisdom. Good man! I will now briefly tell you about it. Even if someone could measure space and reach its limits, the skillful means, great wisdom, great compassion, great mercy, Dharani, and Samadhi of this good man are immeasurable. This great Bodhisattva has obtained such inconceivable meritorious dharmas. Good man! This Akasagarbha Bodhisattva, seeing beings who have abandoned flattery and falsehood, are far from evil thoughts, have pure intentions, have achieved right view, do not slander others, do not praise themselves, have abandoned stinginess and jealousy, have no flattery or falsehood, do not seek fame and fortune, and have pure faith, this good man has compassion for these pure beings, manifesting skillful means, wisdom, and diligence. Through such skillful means, wisdom, and diligence, he enables them to escape difficulties, arouse the Bodhi mind, and ultimately attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). He teaches these beings to dedicate all their good roots to Bodhi, and they will attain the right path, enter the irreversible stage, and quickly reach Anuttara-samyak-sambodhi. He teaches them to use such skillful means of benefit, wisdom, and diligence, to perfectly accomplish the six Paramitas (six perfections), and to arouse great strength of mind, and they will quickly achieve Anuttara-samyak-sambodhi. Good man! This Akasagarbha Bodhisattva has obtained such inconceivable, extraordinary, and special skillful means and wisdom, to teach and transform beings.

At that time, Maitreya Bodhisattva Mahasattva said to the Buddha: 'World Honored One! For what reason does this good man wear a Maniratna (wish-fulfilling jewel) on his head, and is able to manifest such radiance and power? Other Bodhisattvas do not have such a thing.'

The Buddha told Maitreya Bodhisattva Mahasattva: 'Good man! This good man, Akasagarbha Bodhisattva Mahasattva, has achieved great compassion for all beings, constantly teaching and transforming beings without rest, seeing beings in great difficulties, and wishing to remove their suffering.'

故常不休息。若有眾生犯四重禁，將墮惡道舍諸善根散滅眾善，而此善男子為彼眾生作大醫師。見彼眾生墮于無明，入邪見網在危厄獄，此善男子為彼眾生，猶如日光照明彼罪滅四重業，為彼眾生拔心疑刺。若有眾生破壞心器，而此善男子見彼眾生破滅法行為煩惱陵，失於正法欲入惡道，無有歸依無有救護棄捨諸智。此善男子為彼等輩罪惡眾生，猶如拄杖示現正道，于諸罪垢煩惱穢惡洗令香凈教背惡道，猶如大車將入天處速得涅槃。若有眾生以欲逼心迷惑熱惱；若有眾生瞋恚熾盛共相鬥諍，憍慢嫉妒心無暫息，煩惱所亂失於本心；若有眾生無明闇障無出離心，不識有因不畏來世；或有眾生廣集財寶心無厭足；或有眾生具行十惡曾無休息。此善男子為彼等故，閉惡道門開天人路，猶如妙車運令上生，安置涅槃解脫正道。以是義故，此善男子于諸天人應受供養，唯除如來、阿羅呵、三藐三佛陀。」

爾時彌勒菩薩摩訶薩白佛言：「世尊！佛於前說有四重者，何等為四？而諸眾生犯四重已，退失諸善、斷滅善根、墮于惡道，違本誓願，煩惱所押、為諸天人之所憎惡。而此善男子見如是等諸惡眾生，拔彼苦惱置安樂處，令得充足。」

爾時佛告彌勒菩薩：「善男子！凡剎利王有五重惡，若彼國王犯五惡者，失於往

【現代漢語翻譯】現代漢語譯本所以他常常不休息。如果有眾生犯了四重禁戒，將要墮入惡道，捨棄一切善根，散失一切善行，而這位善男子卻為這些眾生做大醫師。他看到這些眾生墮入無明，陷入邪見之網，處於危難的牢獄中，這位善男子就如同日光一樣照亮他們，使他們的罪業消滅，四重罪業得以清除，為這些眾生拔除心中的疑惑之刺。如果有眾生破壞了心識的容器，而這位善男子看到這些眾生破滅了佛法，被煩惱所侵擾，失去了正法，想要進入惡道，沒有依靠，沒有救護，捨棄了一切智慧。這位善男子就為這些罪惡的眾生，如同拄杖一樣指引他們走向正道，洗凈他們一切罪垢、煩惱和污穢，使他們清凈，教導他們背離惡道，如同大車一樣將他們帶入天界，迅速獲得涅槃。如果有眾生被慾望逼迫內心，感到迷惑和熱惱；如果有眾生嗔恚熾盛，互相爭鬥，驕慢嫉妒，內心沒有片刻安寧，被煩惱所擾亂，失去了本心；如果有眾生被無明黑暗所遮蔽，沒有出離之心，不認識因果，不畏懼來世；或者有眾生廣泛積聚財富，內心沒有滿足；或者有眾生具足實行十惡，從不休息。這位善男子爲了他們，關閉惡道之門，開啟天人之路，如同妙車一樣運送他們上升，安置在涅槃解脫的正道上。因為這個緣故，這位善男子應該接受諸天人的供養，唯獨如來（Tathagata，佛的稱號）、阿羅呵（Arhat，斷盡煩惱的聖者）、三藐三佛陀（Samyaksambuddha，正等覺者）除外。」這時，彌勒菩薩（Maitreya Bodhisattva，未來佛）對佛說：「世尊！您之前所說的四重禁戒是什麼？而眾生犯了這四重禁戒后，會退失一切善行，斷滅善根，墮入惡道，違背本來的誓願，被煩惱所壓迫，被諸天人所憎惡。而這位善男子看到這些惡劣的眾生，拔除他們的痛苦，安置在安樂之處，使他們得到滿足。」這時，佛告訴彌勒菩薩：「善男子！凡是剎利王（Kshatriya，古印度四大種姓之一，指武士或統治者）有五重惡行，如果這位國王犯了這五種惡行，就會失去往生天界的資格。

【English Translation】 English version Therefore, he never rests. If there are sentient beings who violate the four grave prohibitions, they will fall into evil paths, abandon all good roots, and scatter all good deeds. This good man acts as a great physician for these beings. Seeing these beings fallen into ignorance, trapped in the net of wrong views, and in the perilous prison, this good man illuminates them like the sun, causing their sins to be extinguished, their four grave karmas to be cleared, and removing the thorns of doubt from their hearts. If there are sentient beings who have destroyed the vessel of their minds, and this good man sees these beings destroying the Dharma practices, being overwhelmed by afflictions, losing the true Dharma, wanting to enter evil paths, having no refuge, no protection, and abandoning all wisdom, this good man, for these sinful beings, acts like a staff, showing them the right path, washing away all their sins, afflictions, and impurities, making them pure, teaching them to turn away from evil paths, like a great chariot carrying them to the heavens, quickly attaining Nirvana. If there are sentient beings whose minds are oppressed by desires, feeling confused and agitated; if there are sentient beings whose anger is raging, fighting with each other, arrogant and jealous, their minds never at peace, disturbed by afflictions, losing their original minds; if there are sentient beings who are obscured by the darkness of ignorance, having no intention to escape, not recognizing cause and effect, not fearing the future; or if there are sentient beings who widely accumulate wealth, their hearts never satisfied; or if there are sentient beings who fully practice the ten evils, never resting. This good man, for their sake, closes the gates of evil paths and opens the paths to gods and humans, like a wonderful chariot carrying them upwards, placing them on the right path of Nirvana and liberation. For this reason, this good man should receive offerings from gods and humans, except for the Tathagata (Buddha's title), Arhat (one who has attained enlightenment), and Samyaksambuddha (fully enlightened one)." At that time, Maitreya Bodhisattva (the future Buddha) said to the Buddha, 'World Honored One! What are the four grave prohibitions that you mentioned earlier? And after sentient beings violate these four grave prohibitions, they will lose all good deeds, cut off their good roots, fall into evil paths, violate their original vows, be oppressed by afflictions, and be hated by gods and humans. And this good man, seeing these evil beings, removes their suffering, places them in a place of peace and happiness, and makes them satisfied.' At that time, the Buddha said to Maitreya Bodhisattva, 'Good man! All Kshatriya kings (warriors or rulers in ancient India) have five grave evils. If this king commits these five evils, he will lose his eligibility to be reborn in heaven.'

昔所造善根，忘本誓願被煩惱蓋，遠離天人一切樂事，墮于惡道無有出時。善男子！若有剎利灌頂王者，強奪佛物、或奪僧物招提僧物、或奪信心所施之物，或自身奪或教人奪，是名第一極惡重罪。若有剎利灌頂之王，誹謗正法，或聲聞乘、或緣覺乘、或復大乘，誹謗不信，不令他行教令隱藏，是名第二極惡重罪。若有剎利灌頂之王，為我出家諸弟子等剃除鬚髮著袈裟者，若持戒者、若無持戒，身脫袈裟令彼還俗，科彼與罪，若打若縛、若復罵辱流徙諸方、或遣輸物、或令入獄、或斷命根，是名第三極惡重罪。若有剎利灌頂之王，故斷父命、故斷母命、或復斷我弟子阿羅漢命、破和合僧、出佛身血。此等五逆，若犯一種、或始發心，是名第四極惡重罪。若有剎利灌頂之王，不說有因棄于來世，行十惡業。十惡業中多教眾生行十不善建立十惡，是名第五極惡重罪。善男子！若有剎利灌頂之王，此等五惡但犯一者，彼剎利王失於往昔所作善根悉令散滅，違本誓願被煩惱蓋，失天人樂后墮惡道，于無量劫無有出期。善男子！此虛空孕菩薩摩訶薩，為彼眾生故生邊地顯示其身，或作沙門婆羅門等威儀庠序，觀彼眾生隨何身化，方便示現如是身相，在在處處於國王前如是說法，昔未聞者如來所說一切智法甚深經典，持戒忍辱諸地

【現代漢語翻譯】現代漢語譯本過去所造的善根，因為被煩惱覆蓋而忘記了最初的誓願，遠離了天人和一切快樂的事情，墮入惡道，沒有出離的時候。善男子！如果有剎利灌頂（剎利：古代印度社會四種姓之一，指武士或統治者；灌頂：一種宗教儀式，象徵權力或地位的授予）的國王，強行奪取佛陀的財物、或者奪取僧團的財物、或者寺院的財物、或者奪取信徒所佈施的財物，無論是自己奪取還是教唆他人奪取，這被稱為第一種極惡的重罪。如果有剎利灌頂的國王，誹謗正法，無論是聲聞乘（聲聞乘：佛教的一種修行方式，以聽聞佛法而修行）、還是緣覺乘（緣覺乘：佛教的一種修行方式，通過觀察因緣而修行）、或者是大乘（大乘：佛教的一種修行方式，以普度眾生為目標），誹謗不信，不讓別人修行，教唆別人隱藏佛法，這被稱為第二種極惡的重罪。如果有剎利灌頂的國王，對於我（佛陀）出家的弟子，剃除鬚髮、身穿袈裟的人，無論是持戒的還是不持戒的，強行脫下他們的袈裟讓他們還俗，給他們定罪，或者打罵、或者捆綁、或者辱罵、或者流放各地、或者讓他們輸送財物、或者讓他們入獄、或者斷絕他們的生命，這被稱為第三種極惡的重罪。如果有剎利灌頂的國王，故意殺害父親、故意殺害母親、或者殺害我的弟子阿羅漢（阿羅漢：佛教修行者所能達到的最高果位之一）、破壞僧團的和合、使佛陀身體出血。這等五逆重罪，如果犯其中一種、或者剛開始有這種想法，這被稱為第四種極惡的重罪。如果有剎利灌頂的國王，說沒有因果報應，拋棄來世，行十惡業。在十惡業中，教唆眾多眾生行十不善業，建立十惡業，這被稱為第五種極惡的重罪。善男子！如果有剎利灌頂的國王，這五種惡行只要犯了一種，那麼這個剎利王就會失去過去所做的所有善根，全部消散滅盡，違背最初的誓願，被煩惱覆蓋，失去天人的快樂，之後墮入惡道，在無量劫中沒有出離的時候。善男子！這位虛空孕菩薩摩訶薩（虛空孕菩薩摩訶薩：佛教中的一位菩薩，以其無邊的智慧和慈悲而著稱），爲了那些眾生的緣故，出生在邊地，顯示他的身形，或者作為沙門（沙門：佛教出家修行者）或者婆羅門（婆羅門：古代印度社會四種姓之一，指祭司）等，威儀莊嚴，觀察那些眾生適合以何種身份教化，就方便示現那樣的身相，在各個地方，在國王面前這樣說法，那些過去沒有聽聞過的人，如來所說的一切智法（一切智法：佛陀所證悟的智慧）甚深經典，持戒忍辱等各種修行。

【English Translation】 English version The good roots created in the past, forgetting the original vows due to being covered by afflictions, being far away from the happiness of gods and humans, falling into evil paths with no time of escape. Good man! If there is a Kshatriya (Kshatriya: one of the four castes in ancient Indian society, referring to warriors or rulers; Abhisheka: a religious ceremony symbolizing the granting of power or status) king who forcibly seizes the Buddha's property, or seizes the property of the Sangha (Sangha: the Buddhist monastic community), or the property of monasteries, or the property donated by believers, whether he seizes it himself or instigates others to seize it, this is called the first extremely evil grave offense. If there is a Kshatriya king who slanders the Dharma (Dharma: the teachings of the Buddha), whether it is the Sravaka Vehicle (Sravaka Vehicle: a Buddhist practice method, cultivating by listening to the Dharma), or the Pratyekabuddha Vehicle (Pratyekabuddha Vehicle: a Buddhist practice method, cultivating by observing causes and conditions), or the Mahayana (Mahayana: a Buddhist practice method, aiming to liberate all beings), slandering and disbelieving, not allowing others to practice, instigating others to hide the Dharma, this is called the second extremely evil grave offense. If there is a Kshatriya king, for my (Buddha's) ordained disciples, those who have shaved their heads and beards and wear the Kasaya (Kasaya: the robe of a Buddhist monk), whether they uphold the precepts or not, forcibly take off their Kasaya and make them return to lay life, convict them, or beat them, or bind them, or insult them, or exile them to various places, or make them transport property, or imprison them, or cut off their lives, this is called the third extremely evil grave offense. If there is a Kshatriya king who intentionally kills his father, intentionally kills his mother, or kills my disciple Arhat (Arhat: one of the highest attainments of Buddhist practitioners), destroys the harmony of the Sangha, causes the Buddha's body to bleed. These five rebellious offenses, if one is committed, or if one just starts to have such thoughts, this is called the fourth extremely evil grave offense. If there is a Kshatriya king who says there is no cause and effect, abandons the next life, and practices the ten evil deeds. Among the ten evil deeds, instigating many beings to practice the ten non-virtuous deeds, establishing the ten evil deeds, this is called the fifth extremely evil grave offense. Good man! If there is a Kshatriya king who commits even one of these five evil deeds, then this Kshatriya king will lose all the good roots he has done in the past, all will be scattered and destroyed, violating the original vows, being covered by afflictions, losing the happiness of gods and humans, and then falling into evil paths, with no time of escape in countless kalpas (kalpas: an extremely long period of time). Good man! This Akasagarbha Bodhisattva Mahasattva (Akasagarbha Bodhisattva Mahasattva: a Bodhisattva in Buddhism, known for his boundless wisdom and compassion), for the sake of those beings, is born in borderlands, manifests his form, or as a Sramana (Sramana: a Buddhist renunciate) or a Brahmin (Brahmin: one of the four castes in ancient Indian society, referring to priests), with dignified demeanor, observing which form of teaching is suitable for those beings, then conveniently manifests that form, in various places, in front of the king, speaking in this way, those who have not heard in the past, the Tathagata's (Tathagata: one of the titles of the Buddha) omniscient Dharma (omniscient Dharma: the wisdom realized by the Buddha), profound scriptures, upholding precepts, patience, and various practices.

行相為說示現。知彼剎利灌頂之王，昔造諸罪作不善行，自悔自慚，欲得謝過更不敢造，舍離惡事有悔過者，後作福德行大布施建立善業，往生上界即得解脫。

「善男子！一切大臣有五重罪。若有大臣，奪取佛物、或奪僧物招提僧物，是名第一重罪。若有大臣，破國村邑、或破聚落、或破城隍、或破他國，是名第二重罪。若有大臣，誹謗正法、或聲聞乘、或緣覺乘、或一切智乘，若自誹謗、若教他謗，不令修行，隱沒不顯，是名第三重罪。若有大臣，于佛世尊出家弟子故生擾亂而恐怖之，若有持戒若不持戒、若有精進若不精進，脫彼袈裟逼令還俗，或與身罪、或打或縛、禁系罵辱呵叱恐怖、或令輸物、或令入獄、或斷命根，如是名為第四重罪。若有大臣，造作五逆，或一或二或三或四，或具五種造罪惡業，如是名為第五重罪。善男子！若有大臣，此五重中若犯一者，彼等大臣失於往業，所作善根皆悉滅盡，違本誓願失天人樂，墮于惡道受大極苦。善男子！此虛空孕菩薩摩訶薩，為彼眾生生於邊地，故住邊地示現身相，作沙門身威儀庠序為彼說法、或復現于婆羅門身容儀齊肅、或作童子而為說法，在在處處示現生相，知彼等輩隨有善根而為說法，未曾有者諸佛所說深妙經典諸陀羅尼忍辱諸地慰喻說法，作是方便

【現代漢語翻譯】現代漢語譯本：以各種形態來顯示教化。例如，當得知那些剎帝利（Kshatriya，古印度四大種姓之一，指武士和統治者）灌頂之王，過去曾犯下各種罪行，做了不善之事，他們會自我懺悔，感到羞愧，想要彌補過錯，不敢再犯，捨棄惡行，真心悔過。之後，他們會行善積德，廣行佈施，建立善業，往生到上界，從而得到解脫。

『善男子！』所有的大臣都有五種重罪。如果大臣奪取佛陀的財物，或者奪取僧團的財物，或者奪取寺院的財物，這被稱為第一重罪。如果大臣破壞國家村莊，或者破壞聚落，或者破壞城池，或者侵略其他國家，這被稱為第二重罪。如果大臣誹謗正法，或者誹謗聲聞乘（Śrāvakayāna，佛教中聽聞佛陀教誨而修行的乘），或者誹謗緣覺乘（Pratyekabuddhayāna，佛教中獨自覺悟的乘），或者誹謗一切智乘（Sarvajñāna-yāna，佛教中追求一切智慧的乘），無論是自己誹謗，還是教唆他人誹謗，不讓人修行，隱瞞而不顯揚，這被稱為第三重罪。如果大臣對佛陀世尊的出家弟子故意製造混亂和恐嚇，無論是持戒的還是不持戒的，無論是精進的還是不精進的，剝奪他們的袈裟，強迫他們還俗，或者對他們施加身體上的懲罰，或者毆打、捆綁、監禁、辱罵、呵斥、恐嚇，或者讓他們交出財物，或者讓他們入獄，或者斷送他們的性命，這被稱為第四重罪。如果大臣犯下五逆罪（pañcānantarya，佛教中最嚴重的五種罪行），或者犯其中一種，或者兩種，或者三種，或者四種，或者全部五種，造作惡業，這被稱為第五重罪。善男子！如果大臣犯了這五種重罪中的任何一種，他們就會失去過去的善業，所做的善根都會滅盡，違背了最初的誓願，失去天人的快樂，墮入惡道，遭受極大的痛苦。善男子！這位虛空孕菩薩摩訶薩（Akasagarbha Bodhisattva，佛教菩薩名），爲了那些眾生而降生到邊地，因此住在邊地，示現各種身相，以沙門（Śrāmaṇa，佛教出家修行者）的身份，威儀莊嚴，為他們說法；或者示現婆羅門（Brahmana，古印度四大種姓之一，指祭司）的身份，容貌端莊肅穆；或者化作童子為他們說法。在各個地方示現各種身相，瞭解那些眾生隨有的善根而為他們說法，為他們講述諸佛所說的深奧微妙的經典，各種陀羅尼（dhāraṇī，佛教咒語），忍辱（kṣānti，佛教修行中的忍耐）的各種境界，用安慰和勸導的方式為他們說法，以此來方便教化。

【English Translation】 English version: Manifesting appearances according to the circumstances. For example, when it is known that those Kshatriya (a member of the warrior and ruling class in ancient India) kings who have been consecrated, having committed various sins and unwholesome deeds in the past, will repent and feel ashamed, desiring to make amends and daring not to repeat their mistakes, abandoning evil actions and genuinely repenting. Afterwards, they will perform good deeds, practice great generosity, establish virtuous actions, and be reborn in higher realms, thus attaining liberation.

'Good man!' All ministers have five grave offenses. If a minister steals the property of the Buddha, or steals the property of the Sangha (Buddhist monastic community), or steals the property of a monastery, this is called the first grave offense. If a minister destroys a country's villages, or destroys settlements, or destroys cities, or invades other countries, this is called the second grave offense. If a minister slanders the true Dharma, or slanders the Śrāvakayāna (the vehicle of those who hear the Buddha's teachings), or slanders the Pratyekabuddhayāna (the vehicle of those who attain enlightenment on their own), or slanders the Sarvajñāna-yāna (the vehicle of those who seek all-knowing wisdom), whether slandering themselves or inciting others to slander, preventing them from practicing, concealing and not revealing it, this is called the third grave offense. If a minister deliberately creates chaos and terror for the ordained disciples of the Buddha, whether they uphold the precepts or not, whether they are diligent or not, stripping them of their robes, forcing them to return to lay life, or inflicting physical punishment on them, or beating, binding, imprisoning, insulting, scolding, threatening, or making them hand over property, or putting them in prison, or taking their lives, this is called the fourth grave offense. If a minister commits the five heinous crimes (pañcānantarya, the five most serious offenses in Buddhism), or commits one, or two, or three, or four, or all five, creating evil karma, this is called the fifth grave offense. Good man! If a minister commits any one of these five grave offenses, they will lose their past good deeds, all the roots of virtue they have cultivated will be extinguished, they will violate their original vows, lose the joys of gods and humans, fall into evil realms, and suffer great torment. Good man! This Akasagarbha Bodhisattva (a Bodhisattva whose name means 'Womb of Space'), for the sake of those beings, is born in border regions, and therefore dwells in border regions, manifesting various forms, appearing as a Śrāmaṇa (a Buddhist renunciate), with dignified conduct, teaching them the Dharma; or appearing as a Brahmana (a member of the priestly class in ancient India), with a solemn and dignified appearance; or transforming into a child to teach them the Dharma. In various places, manifesting various forms, understanding the good roots that those beings possess, and teaching them the Dharma, explaining the profound and subtle scriptures spoken by the Buddhas, various dhāraṇīs (Buddhist mantras), the various stages of patience (kṣānti, forbearance in Buddhist practice), comforting and encouraging them, using these skillful means to teach and guide them.

令諸臣等悔過發露心生慚愧，懺彼惡業舍離眾罪，教修佈施精進持戒，建立善業往生上方得涅槃道。

「善男子！聲聞之人有五種事犯大重罪。何等為五？一者殺生；二者行淫；三者劫盜；四者妄語；五者破壞形像出佛身血。是名五種犯大重罪。若我聲聞諸弟子等於五事中但犯一者，乃至如上所說之事，是虛空孕菩薩摩訶薩為彼等故往生彼處示現身相，或作沙門及婆羅門，以彼威儀現彼身相，為說種種微妙法義，一切智人所說甚深種種法門修多羅等諸陀羅尼一切諸地顯揚宣說，令彼等聞悔昔所造種種諸惡，憶念不忘深生慚愧，懺悔彼罪更不敢作。懺悔罪已，修行佈施，備行苦行精勤勇猛，命終上生后得涅槃，即便發心入于大乘行菩薩行。

「善男子！大乘之人有八種事犯于大罪，造八重已令彼初行諸菩薩等失彼往昔所種善根皆悉滅失，違本誓願為煩惱蓋，使諸天人之所輕忽，違背大乘即墮惡道，于多時間在煩惱處離善知識。善男子！何等為八？若有眾生，以于往昔造惡因緣生不凈剎。彼等眾生以不多種善根因緣故，因善知識乃能得聞甚深大乘微妙經典。彼眾生等心意狹劣，亦復不能多種善根。是初行菩薩雖復發于阿耨多羅三藐三菩提心，聞是甚深空相經典，為他解說讀誦。如其所聞如其所誦，為種種愚癡

【現代漢語翻譯】現代漢語譯本：讓所有臣子都懺悔過錯，顯露內心，心生慚愧，懺悔那些惡業，捨棄各種罪過，教導他們修行佈施，精進持戒，建立善業，往生上方，獲得涅槃之道。『善男子！聲聞（Shravaka，指聽聞佛陀教誨而修行的人）之人有五種行為會犯下大罪。哪五種呢？第一是殺生；第二是行淫；第三是偷盜；第四是妄語；第五是破壞佛像，使佛身出血。這被稱為五種犯大重罪的行為。如果我的聲聞弟子們在這五件事中哪怕只犯了一件，乃至如上面所說的情況，虛空孕菩薩摩訶薩（Akasagarbha Bodhisattva Mahasattva，指虛空藏菩薩，大乘菩薩的代表）會爲了他們而往生到那個地方，示現各種身相，或者作為沙門（Shramana，指佛教出家修行者）或者婆羅門（Brahmana，指古印度祭司階層），以他們的威儀顯現身相，為他們宣說各種微妙的法義，一切智人（指佛陀）所說的甚深法門，如修多羅（Sutra，指佛經）等各種陀羅尼（Dharani，指總持法門），在各個層次上顯揚宣說，讓他們聽聞后懺悔過去所造的各種惡業，憶念不忘，深生慚愧，懺悔那些罪過，並且再也不敢去做。懺悔罪過後，修行佈施，努力進行苦行，精勤勇猛，命終后往生上方，最終獲得涅槃，然後發心進入大乘，修行菩薩行。『善男子！大乘（Mahayana，指大乘佛教）之人有八種行為會犯下大罪，造下這八種重罪后，會讓那些初修行的菩薩們失去他們過去所種的善根，全部滅失，違揹他們原本的誓願，被煩惱所覆蓋，被諸天人所輕視，違背大乘教義，從而墮入惡道，在很長的時間裡處於煩惱之中，遠離善知識。善男子！哪八種呢？如果有些眾生，因為過去造惡的因緣而生於不凈的剎土（Buddha-field，指佛所教化的世界）。這些眾生因為沒有多少善根的因緣，所以需要依靠善知識才能聽聞到甚深的大乘微妙經典。這些眾生心意狹隘，也不能種下很多善根。這些初修行的菩薩雖然發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，指無上正等正覺之心），聽聞到這些甚深的空相經典，為他人解說讀誦。他們按照自己所聽聞和所誦讀的，為各種愚癡

【English Translation】 English version: Let all the ministers repent their faults, reveal their hearts, feel ashamed, confess those evil deeds, abandon all sins, and teach them to practice giving, diligently uphold precepts, establish good deeds, be reborn above, and attain the path of Nirvana. 'Good man! There are five things that a Shravaka (one who hears the Buddha's teachings and practices) does that constitute a great offense. What are the five? First is killing; second is engaging in sexual misconduct; third is stealing; fourth is lying; fifth is destroying Buddha images and causing the Buddha's body to bleed. These are called the five great offenses. If my Shravaka disciples commit even one of these five things, or even something similar to what has been said above, Akasagarbha Bodhisattva Mahasattva (the Bodhisattva of the Womb of Space, a representative of Mahayana Bodhisattvas) will be reborn in that place for their sake, manifesting various forms, or as a Shramana (a Buddhist renunciate) or a Brahmana (a priest of ancient India), displaying their demeanor, and expounding various subtle Dharma teachings for them. The profound Dharma teachings spoken by the All-Knowing One (the Buddha), such as Sutras and various Dharanis (mantras), are proclaimed and explained at all levels, so that they may hear and repent the various evil deeds they have committed in the past, remember them without forgetting, feel deep shame, confess those sins, and never dare to do them again. After confessing their sins, they practice giving, diligently engage in ascetic practices, and strive with vigor. After death, they are reborn above, ultimately attaining Nirvana, and then resolve to enter the Mahayana and practice the Bodhisattva path. 'Good man! There are eight things that a Mahayana (the Great Vehicle of Buddhism) practitioner does that constitute a great offense. Committing these eight grave offenses will cause those who are beginning to practice the Bodhisattva path to lose the good roots they have planted in the past, causing them to be completely destroyed, violating their original vows, being covered by afflictions, being despised by gods and humans, going against the Mahayana teachings, and thus falling into evil realms. For a long time, they will be in a state of affliction, far from good teachers. Good man! What are the eight? If there are sentient beings who, due to past evil causes, are born in impure Buddha-fields. These sentient beings, because they do not have many good roots, need to rely on good teachers to hear the profound and subtle Mahayana scriptures. These sentient beings are narrow-minded and cannot plant many good roots. These beginning Bodhisattvas, although they have aroused the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed perfect enlightenment), hear these profound scriptures on emptiness, and explain and recite them for others. According to what they have heard and recited, they explain for various ignorant

啞羊眾生如是之輩宣揚敷演，于彼前說一切智法教令讀誦。而彼凡夫無有功勞，以凡夫心不能得解甚深法意，聞是法已生恐怖心，心生悔沒，即便背于阿耨多羅三藐三菩提，于聲聞行中發心修學。

虛空孕菩薩經卷上大正藏第 13 冊 No. 0408 虛空孕菩薩經

虛空孕菩薩經卷下

隋天竺三藏阇那崛多譯

「善男子！是名菩薩最初犯于第一大罪。是善男子犯是罪已，失於一切往昔所造諸善根等，違本誓願被煩惱降不得上生，亦復不能得涅槃樂，徒自虛行於菩薩行，忘菩提心后墮惡道。善男子！是故菩薩欲化眾生、先須知心、應知其行，如其彼行次為說法。譬如有人慾入大海，應先知彼水之深淺然後當入。乃至略說，此虛空孕菩薩摩訶薩，為于彼等諸眾生輩現生彼國示現身相，善能知彼若干眾生犯于重罪畏墮惡道。

「若復有人怖畏罪故，或聞他說稱彼虛空孕菩薩名者，或復欲樂見彼菩薩。而彼菩薩為欲懺悔深重罪故，於後夜時，香湯澡浴著凈衣裳，燒沉水香多伽羅香，右膝著地合掌向東，當至心稱彼虛空孕菩薩名號。

「時虛空孕菩薩，知彼初發菩提道心人行罪福輕重，隨其根性而為現身，或復作于婆羅門身乃至童男童女之身，在現前住。現前住已，為欲憐愍

【現代漢語翻譯】現代漢語譯本：那些像啞羊一樣愚昧的眾生，如果有人向他們宣揚、敷衍，在他們面前講述一切智慧的佛法，教他們讀誦。而那些凡夫俗子，沒有相應的功德，以凡夫之心無法理解甚深佛法的含義，聽聞這些佛法後會產生恐懼之心，心中懊悔，隨即背離了阿耨多羅三藐三菩提（無上正等正覺），轉而在聲聞乘的修行中發心修學。

《虛空孕菩薩經》捲上大正藏第13冊 No. 0408 《虛空孕菩薩經》

《虛空孕菩薩經》卷下

隋朝天竺三藏阇那崛多譯

『善男子！這叫做菩薩最初犯下的第一大罪。這位善男子犯下此罪后，會失去過去所造的一切善根，違背本來的誓願，被煩惱所降伏而無法上升，也無法得到涅槃的快樂，只是徒勞地進行菩薩的修行，忘記菩提心后墮入惡道。善男子！因此，菩薩想要教化眾生，首先要了解他們的心，應該知道他們的行為，根據他們的行為次第為他們說法。譬如有人想要進入大海，應該先知道水的深淺，然後才能進入。乃至簡略地說，這位虛空孕菩薩摩訶薩（大菩薩），爲了那些眾生，在他們所處的國土示現身相，善於瞭解那些眾生所犯的重罪，以及他們畏懼墮入惡道的心情。

『如果有人因為害怕罪業，或者聽到別人稱念虛空孕菩薩的名號，或者想要見到這位菩薩。那麼這位菩薩爲了懺悔深重的罪業，在後半夜時，用香湯沐浴，穿上乾淨的衣裳，焚燒沉水香和多伽羅香，右膝著地，合掌向東，應當至誠稱念虛空孕菩薩的名號。

『這時，虛空孕菩薩會知道那些初發菩提道心的人所行的罪業和福德的輕重，根據他們的根性而顯現身形，或者化作婆羅門的身形，乃至童男童女的身形，出現在他們面前。出現在他們面前后，爲了憐憫他們，

【English Translation】 English version: Those beings who are like dumb sheep, if someone proclaims and elaborates to them, speaking before them the Dharma of all wisdom, teaching them to recite it. And those ordinary people, without any merit, with their ordinary minds cannot understand the profound meaning of the Dharma, upon hearing this Dharma, they will generate fear in their hearts, their hearts will be filled with remorse, and they will immediately turn away from Anuttara-samyak-sambodhi (supreme perfect enlightenment), and instead develop the aspiration to practice in the path of the Sravakas (hearers).

The Sutra of the Womb of Space Bodhisattva, Volume One Taisho Tripitaka Volume 13, No. 0408, The Sutra of the Womb of Space Bodhisattva

The Sutra of the Womb of Space Bodhisattva, Volume Two

Translated by Tripitaka Master Jnanagupta of India during the Sui Dynasty

'Good man! This is called the first great offense that a Bodhisattva initially commits. This good man, having committed this offense, will lose all the good roots he has cultivated in the past, violate his original vows, be subdued by afflictions and unable to ascend, nor will he be able to attain the bliss of Nirvana, but will only vainly practice the Bodhisattva path, forget the Bodhi mind, and fall into evil realms. Good man! Therefore, a Bodhisattva who wishes to teach sentient beings must first understand their minds, should know their actions, and according to their actions, teach them the Dharma in sequence. For example, if someone wants to enter the ocean, they should first know the depth of the water before entering. To briefly say, this Womb of Space Bodhisattva Mahasattva (great Bodhisattva), for the sake of those beings, manifests his form in their country, and is skilled in understanding the grave offenses committed by those beings, and their fear of falling into evil realms.'

'If someone is afraid of their sins, or hears others reciting the name of the Womb of Space Bodhisattva, or desires to see this Bodhisattva. Then this Bodhisattva, in order to repent for their deep sins, in the latter part of the night, should bathe with fragrant water, put on clean clothes, burn aloeswood incense and tagara incense, kneel on their right knee, join their palms facing east, and sincerely recite the name of the Womb of Space Bodhisattva.'

'At this time, the Womb of Space Bodhisattva will know the weight of the sins and merits of those who have initially developed the Bodhi mind, and according to their nature, will manifest his form, or transform into the form of a Brahmin, or even the form of a young boy or girl, and appear before them. Having appeared before them, in order to have compassion for them,'

初發心故，觀彼菩薩本起重業罪過因緣，教令懺悔，為彼示現甚深善巧微妙方便，說于最上大乘法要，教令建立三昧忍門諸陀羅尼說地等法，令其解脫一切惡道重罪因緣，住不轉地，向于阿耨多羅三藐三菩提；又得大力猶如金剛，成牢固心於六波羅蜜中；又得成就阿耨多羅三藐三菩提。是虛空孕菩薩，或眾生前示現己身，現自身已而為說法。若虛空孕菩薩未為現於身時，時彼初行菩薩大士，更於後夜香湯澡浴著凈衣裳，燒沉水香，求彼東方黃白大士名阿樓那，而口唱言：『仁阿樓那！汝大慈悲欲出現照此閻浮提，憐愍我故，起慈悲心覆護於我。為我咨白虛空孕菩薩，令虛空孕菩薩示我方便，我今欲懺所有重罪，令我于聖大乘之中得大智眼。』作是勸請禮拜已訖，還歸本處安隱睡眠。

「爾時東方黃白大士阿樓那出時，虛空孕菩薩即來現身於睡眠夢中，在彼犯重菩薩之前示現己身，教彼重罪初行菩薩大智方便悔所犯罪；或復示現大方便智，令彼初發道心菩薩得彼三昧，名無忘失菩提之心，安止住于大乘法中，速滿成就六波羅蜜。

「複次善男子！或有初行菩薩見行菩薩行者，至其人所而告彼言：『汝不能行菩薩六波羅蜜，亦不能成就阿耨多羅三藐三菩提。汝當發聲聞辟支佛心，汝于煩惱即得解脫。』乃至如

【現代漢語翻譯】現代漢語譯本因為初發菩提心，（菩薩）觀察那些菩薩最初所造的深重罪業的因緣，教導他們懺悔，為他們展示甚深巧妙的微妙方便，宣說最上乘的佛法要義，教導他們建立三昧忍門和各種陀羅尼（總持法門），宣說地等法門，使他們解脫一切惡道的深重罪業因緣，安住于不退轉地，趨向阿耨多羅三藐三菩提（無上正等正覺）；又獲得如金剛般的大力，在六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）中成就牢固的心；又得以成就阿耨多羅三藐三菩提。這位虛空孕菩薩，有時在眾生面前示現自身，示現自身后就為他們說法。如果虛空孕菩薩沒有示現自身，那時，那位初行菩薩大士，就在後半夜用香湯沐浴，穿上乾淨的衣服，焚燒沉水香，祈求東方一位名叫阿樓那（光明）的黃白色大士，口中唱言：『仁者阿樓那！您大慈大悲，想要出現照耀這閻浮提（我們所居住的世界），憐憫我，請發起慈悲心來庇護我。請您為我稟告虛空孕菩薩，讓虛空孕菩薩指示我方便法門，我如今想要懺悔所有深重罪業，使我在聖大乘法中獲得大智慧眼。』這樣勸請禮拜完畢后，就回到原來的地方安穩睡眠。那時，東方黃白色大士阿樓那出現時，虛空孕菩薩就來到睡眠的夢中顯現自身，在那位犯下重罪的菩薩面前示現自身，教導那位犯下重罪的初行菩薩用大智慧方便來懺悔所犯的罪業；或者示現大方便智慧，使那位初發道心的菩薩獲得名為『無忘失菩提之心』的三昧，安穩地安住于大乘佛法中，迅速圓滿成就六波羅蜜。再者，善男子！或者有初行菩薩見到正在修行的菩薩行者，走到那人面前告訴他說：『你不能修行菩薩的六波羅蜜，也不能成就阿耨多羅三藐三菩提。你應當發起聲聞（聽聞佛法而悟道者）或辟支佛（無師自悟者）的心，你就能從煩惱中得到解脫。』乃至如（下文所述）。

【English Translation】 English version Because of the initial arising of the Bodhi mind, (the Bodhisattva) observes the causes and conditions of the heavy karmic offenses originally committed by those Bodhisattvas, teaches them to repent, demonstrates profound and skillful subtle means for them, expounds the essential teachings of the supreme Mahayana, instructs them to establish the Samadhi forbearance gate and various Dharanis (mantras), and expounds the Dharma of the stages, etc., enabling them to be liberated from the causes and conditions of all heavy karmic offenses of evil paths, to abide in the non-retrogressive stage, and to move towards Anuttara-samyak-sambodhi (unexcelled complete enlightenment); and also to obtain great power like Vajra, to achieve a firm mind in the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom); and also to achieve Anuttara-samyak-sambodhi. This Akashagarbha Bodhisattva sometimes manifests his own body in front of sentient beings, and after manifesting his own body, he then expounds the Dharma for them. If the Akashagarbha Bodhisattva has not manifested his own body, then that initial-practice Bodhisattva Mahasattva, in the latter half of the night, bathes with fragrant water, puts on clean clothes, burns aloeswood incense, and prays to a yellow-white Mahasattva named Aruna (light) in the East, chanting: 'O Aruna! You are greatly compassionate and wish to appear and illuminate this Jambudvipa (the world we live in), have compassion on me, please arouse a compassionate mind to protect me. Please report to the Akashagarbha Bodhisattva for me, and let the Akashagarbha Bodhisattva instruct me in expedient methods, I now wish to repent of all heavy offenses, so that I may obtain the great wisdom eye in the sacred Mahayana Dharma.' After making this request and bowing, he returns to his original place and sleeps peacefully. At that time, when the yellow-white Mahasattva Aruna of the East appears, the Akashagarbha Bodhisattva immediately appears in a dream during sleep, manifesting his own body in front of that Bodhisattva who has committed heavy offenses, teaching that initial-practice Bodhisattva who has committed heavy offenses to repent of the offenses committed with great wisdom and skillful means; or manifesting great skillful wisdom, enabling that Bodhisattva who has initially aroused the Bodhi mind to obtain the Samadhi called 'Unforgetting the Bodhi Mind', to abide securely in the Mahayana Dharma, and to quickly and completely achieve the Six Paramitas. Furthermore, good man! Or there may be an initial-practice Bodhisattva who sees a Bodhisattva practitioner who is practicing, and goes to that person and tells him: 'You cannot practice the Six Paramitas of the Bodhisattva, nor can you achieve Anuttara-samyak-sambodhi. You should arouse the mind of a Sravaka (one who attains enlightenment by hearing the Dharma) or a Pratyekabuddha (one who attains enlightenment on their own), and you will be liberated from afflictions.' And so on, as (described below).

前說。善男子！是名第二菩薩犯于重罪。

「複次善男子！或有初行菩薩見他眾生，作如是言：『人者勿行波羅提木叉毗尼戒律，於是法中勿為精進。汝速發阿耨多羅三藐三菩提心，汝速讀誦大乘經典，汝所作三種諸煩惱行謂身口意，因此惡業諸煩惱故即得清凈。』乃至如前所說。善男子！是名初行菩薩第三犯于重罪。

「複次善男子！或有菩薩見於他人，作如是說：『汝諸人輩舍聲聞乘莫聽讀誦，莫為他說、覆藏勿示。汝等善男子莫示聲聞乘，汝若行此聲聞乘者不得大果，不能斷除諸煩惱結。汝但說清凈大乘經典，聽誦受持為他顯說，以此因緣汝得度脫一切惡道，得滅一切諸惡等業，當速成就阿耨多羅三藐三菩提。』彼人若聞初行菩薩如是言者，隨順此行，彼等二人皆犯重罪。善男子！是名第四犯于重罪。

「複次善男子！初行菩薩常行兩舌以心口相違，凡所讀誦大乘經典，求名聞故、為利養故、為得尊重求供養故，作如是心讀誦經典，為他解說受持宣通。若為他說方便隨宜，於他邊聞復向他說：『我今身是大乘之人，自余非也。』發如是等嫉妒之心，以利養故。或見其餘大乘行者，從他人邊所得財寶四事供養，以是因緣彼等即便生瞋恨心，為彼菩薩處處流佈鄙惡名聞，毀辱罵詈誹謗輕賤、稱譽

【現代漢語翻譯】現代漢語譯本：前面已經說過。善男子！這稱為第二種菩薩犯下的重罪。

再者，善男子！或者有初學菩薩見到其他眾生，這樣說：『你們不要修行波羅提木叉（戒律）毗尼（律藏）的戒律，不要在這方面精進。你們趕快發起阿耨多羅三藐三菩提（無上正等正覺）的心，你們趕快讀誦大乘經典，你們所做的身、口、意三種煩惱行為，因為這些惡業和煩惱就能得到清凈。』乃至如前面所說。善男子！這稱為初學菩薩第三種犯下的重罪。

再者，善男子！或者有菩薩見到其他人，這樣說：『你們這些人捨棄聲聞乘（小乘），不要聽聞讀誦，不要為他人宣說，要隱藏起來不要展示。你們這些善男子不要展示聲聞乘，你們如果修行這個聲聞乘就不能得到大的果報，不能斷除各種煩惱結。你們只說清凈的大乘經典，聽聞讀誦受持為他人宣說，因為這個因緣你們就能度脫一切惡道，能滅除一切諸惡等業，應當快速成就阿耨多羅三藐三菩提。』那人如果聽到初學菩薩這樣說，就隨順這種行為，他們兩個人就都犯下重罪。善男子！這稱為第四種犯下的重罪。

再者，善男子！初學菩薩常常進行兩舌，心口不一，凡是讀誦大乘經典，都是爲了求取名聲，爲了利益供養，爲了得到尊重和供養，抱著這樣的心讀誦經典，為他人解釋受持宣通。如果為他人說法時方便隨宜，從他人那裡聽到后又向他人說：『我現在是大乘之人，其餘的不是。』發起這樣的嫉妒之心，爲了利益供養。或者看到其他大乘修行者，從他人那裡得到財寶四事供養，因為這個原因他們就生起嗔恨心，為那個菩薩到處散佈卑劣惡劣的名聲，毀辱謾罵誹謗輕賤，稱讚自己。

【English Translation】 English version: It has been said before. Good man! This is called the second grave offense committed by a Bodhisattva.

Furthermore, good man! There may be a Bodhisattva in the initial stages of practice who, upon seeing other sentient beings, says: 『You should not practice the precepts of the Pratimoksha (code of monastic rules) and Vinaya (monastic discipline), and you should not be diligent in these practices. You should quickly generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), you should quickly recite the Mahayana sutras, and the three kinds of afflictive actions you perform with your body, speech, and mind will be purified because of these evil deeds and afflictions.』 And so on, as previously stated. Good man! This is called the third grave offense committed by a Bodhisattva in the initial stages of practice.

Furthermore, good man! There may be a Bodhisattva who, upon seeing others, says: 『You people should abandon the Sravaka-yana (vehicle of the hearers), do not listen to or recite it, do not explain it to others, conceal it and do not show it. You good men should not show the Sravaka-yana, for if you practice this Sravaka-yana, you will not obtain great results and will not be able to cut off the bonds of all afflictions. You should only speak of the pure Mahayana sutras, listen to, recite, uphold, and explain them to others. Because of this cause, you will be liberated from all evil paths, you will extinguish all evil deeds, and you will quickly attain Anuttara-samyak-sambodhi.』 If that person hears such words from a Bodhisattva in the initial stages of practice and follows this practice, both of them will commit a grave offense. Good man! This is called the fourth grave offense.

Furthermore, good man! A Bodhisattva in the initial stages of practice often engages in double-tongued speech, with their mind and mouth not in accord. Whenever they recite the Mahayana sutras, it is for the sake of seeking fame, for the sake of material gain, for the sake of gaining respect and offerings. With such a mind, they recite the sutras, explain them to others, uphold them, and propagate them. If they speak to others in a way that is convenient and suitable, and after hearing from others, they say to others: 『I am now a Mahayana practitioner, and the others are not.』 They generate such a mind of jealousy, for the sake of material gain. Or, upon seeing other Mahayana practitioners receiving material wealth and the four kinds of offerings from others, they then generate anger because of this, and they spread vile and evil reputations about that Bodhisattva everywhere, insulting, cursing, slandering, belittling, and praising themselves.

自己。以如是等嫉妒心故，向於他人說上人法：『我得上人。如是上法，我得我知。』以是因緣，是人違于本誓願故，被煩惱降背大乘法。彼等眾生於大乘中犯大重罪，乃至捨身墮于惡道。譬如有人慾采珍寶，詣寶洲邊而不入海，雖復入海在於中路自破船舶，而彼癡人于海水內便取命終。善男子！如是如是。其初行菩薩等發心欲入大乘之海，而彼癡人因嫉妒故譭謗妄語。以是因緣，彼等癡人破信行船，破信行已滅智命根。善男子！其初行菩薩如是愚癡無智少聞，以嫉妒因緣，妄語毀他遂犯大罪。善男子！是名初發心菩薩第五犯大重罪。

「複次善男子！有當來世初行菩薩或復俗人出家人等，所有甚深空相法門微妙經典，以諸陀羅尼諸地諸忍，以種種行等而莊嚴之。為諸大智諸菩薩等作於勤求苦行境界。于大乘經，或讀或誦、或解說宣揚、為他敷演分別廣宣，而語他言：『我自然解如是經典、自然證知、自然明瞭，唯我一人為汝等故慈悲演說。汝從我聞已，如是思惟、如是讀誦、如是甚深法中自然曉了。汝以是因緣當得知見如我今者。』而不肯言：『我讀我誦如是甚深微妙經典，為汝說也。』如是之人，從其四輩求利養故自賣其身。以是因緣，一切三世多陀阿伽度、阿羅訶、三藐三佛陀，及大菩薩摩訶薩、一切諸

【現代漢語翻譯】現代漢語譯本因為像這樣的嫉妒心，他們會向他人宣揚自己已證得高深佛法：『我已證得上人境界。像這樣的高深佛法，是我自己證得和知曉的。』因為這個原因，這些人違背了他們最初的誓願，被煩惱所降伏，背離了大乘佛法。這些眾生在大乘佛法中犯下嚴重的罪過，甚至會捨棄生命墮入惡道。這就像有人想要採集珍寶，到了寶洲邊卻不肯下海，即使下了海，也在中途自己弄壞了船隻，這個愚癡的人最終在海水中喪命。善男子！情況就是這樣。那些初發心的菩薩想要進入大乘的海洋，但這些愚癡的人因為嫉妒而誹謗妄語。因為這個原因，這些愚癡的人破壞了他們的信心之船，破壞了信心之後，就失去了智慧的生命之根。善男子！這些初發心的菩薩如此愚癡無知，少聞佛法，因為嫉妒的緣故，妄語誹謗他人，從而犯下大罪。善男子！這被稱為初發心菩薩所犯的第五種重大罪過。再者，善男子！在未來的世代，初發心的菩薩，或者在家俗人、出家僧人等，他們所擁有的甚深空相法門、微妙經典，以各種陀羅尼（總持，能持一切善法，遮一切惡法）、諸地（菩薩修行所經歷的階位）、諸忍（安忍，對一切法都能安然忍受）以及各種修行方式來莊嚴。這些法門是為那些大智慧的菩薩們所設立的勤求苦行的境界。他們對於大乘經典，或者讀誦，或者講解宣揚，為他人敷演分別，廣泛宣說，卻對他人說：『我自然就能理解這些經典，自然就能證知，自然就能明瞭，只有我一個人爲了你們的緣故慈悲演說。你們從我這裡聽聞之後，這樣思惟，這樣讀誦，在這樣深奧的佛法中自然就能明白。你們因為這個原因，應當能夠像我今天這樣知見。』卻不肯說：『我讀誦這些深奧微妙的經典，是爲了給你們講解。』像這樣的人，爲了從四眾弟子那裡求取利養，而把自己出賣。因為這個原因，一切三世的多陀阿伽度（如來，佛的十號之一）、阿羅訶（應供，佛的十號之一）、三藐三佛陀（正等覺，佛的十號之一），以及大菩薩摩訶薩、一切諸

【English Translation】 English version Due to such jealousy, they proclaim to others about the superior Dharma they have attained: 『I have attained the state of a superior person. Such superior Dharma, I have attained and known myself.』 Because of this reason, these people violate their original vows, are subdued by afflictions, and turn away from the Mahayana Dharma. These beings commit grave offenses in the Mahayana Dharma, even to the point of abandoning their lives and falling into evil paths. It is like someone who wants to collect treasures, reaches the shore of a treasure island but refuses to enter the sea. Even if they enter the sea, they destroy their own ship midway, and this foolish person ultimately perishes in the sea. Good man! It is just like that. Those who initially aspire to Bodhi want to enter the ocean of Mahayana, but these foolish people, due to jealousy, slander and lie. Because of this reason, these foolish people destroy their ship of faith, and having destroyed their faith, they lose the root of their wisdom-life. Good man! These initially aspiring Bodhisattvas are so foolish and ignorant, with little knowledge of the Dharma. Because of jealousy, they falsely slander others, thus committing grave offenses. Good man! This is called the fifth grave offense committed by an initially aspiring Bodhisattva. Furthermore, good man! In future generations, initially aspiring Bodhisattvas, or lay people, or monastic practitioners, who possess profound Dharma teachings on emptiness, subtle scriptures, adorned with various Dharanis (mantras, which hold all good dharmas and prevent all evil dharmas), various Bhumis (stages of practice for Bodhisattvas), various Kṣāntis (patience, the ability to endure all dharmas), and various practices. These teachings are the realm of diligent practice for those great wisdom Bodhisattvas. Regarding the Mahayana scriptures, they either read or recite, or explain and proclaim, elaborating and widely expounding them for others, yet they say to others: 『I naturally understand these scriptures, naturally realize them, naturally comprehend them. Only I, out of compassion for you, explain them. After you hear from me, think in this way, recite in this way, and you will naturally understand these profound teachings. Because of this reason, you should be able to know and see as I do today.』 But they refuse to say: 『I read and recite these profound and subtle scriptures in order to explain them to you.』 Such people, in order to seek profit and offerings from the fourfold assembly, sell themselves. Because of this reason, all Tathagatas (Thus Come One, one of the ten titles of a Buddha), Arhats (Worthy One, one of the ten titles of a Buddha), Samyaksaṃbuddhas (Perfectly Enlightened One, one of the ten titles of a Buddha) of the three times, as well as great Bodhisattva Mahasattvas, all

聖富伽羅所，彼諸癡人得波羅夷罪，犯彼大重，虛妄誑惑一切天人。如是癡人亦復無有大乘之分，況入大乘耶、況得勝處、況復當得成就阿耨多羅三藐三菩提耶？譬如有人慾行遠路，至於曠野以飢渴所逼，忽值果林便入彼處，求食因緣欲活命故。而彼之人忽遇大樹，花果充足香美成就，遇已得味。得是味已更上毒樹而服毒果，服已命終。善男子！如是如是愚癡人輩，今已獲得人身、值善知識，依倚知識入于大乘。彼等眾生求利養故，好自稱譽譭謗他人，得如是等犯大重罪。犯重罪已，為諸智人之所輕慢，當墮惡道。以是因緣，一切剎利、婆羅門、毗舍、首陀不得親近。若有諸人親近彼者，如是人輩即違一切大智聖人，成大過罪。善男子！是名初行菩薩犯于第六大重罪耶。

「複次善男子！當來之世或有剎利諸國王等，為諸惡行婆羅門國師、惡行大臣、惡行醫師等，實是愚癡謂己大智有大才能，多受封祿。而彼人等修諸施行造眾福業。彼諸人輩因少佈施修行義故，憍慢放逸謂己有道，勸剎利王共我弟子諸沙門等互相諍競更相破壞，或勸沙門共剎利王更相鬥諍。彼惡人輩依剎利王，與比丘罪或稅財物。彼諸比丘以剎利王、諸大臣等逼迫因緣故，或輸己物、或輸僧物、或輸招提僧物，以是諸物輸稅供官與彼惡人，而彼

【現代漢語翻譯】現代漢語譯本：聖富伽羅（聖潔的修行者）所說，那些愚癡的人會犯波羅夷罪（佛教中的重罪），犯下如此嚴重的罪行，虛妄地欺騙一切天人和眾生。這樣的愚癡之人，連大乘（佛教教義）的資格都沒有，更何況進入大乘呢？更別說獲得殊勝的地位，更不用說成就阿耨多羅三藐三菩提（無上正等正覺）了。譬如有人要走遠路，在曠野中被飢渴所逼，忽然遇到一片果林，便進入其中，爲了活命而尋找食物。這個人偶然遇到一棵大樹，花果豐盛，香甜可口，嚐到了美味。嚐到美味后，他反而去吃毒樹上的毒果，吃后就喪命了。善男子！這些愚癡的人也是如此，現在已經獲得了人身，遇到了善知識，依靠善知識進入了大乘。他們爲了追求利益和供養，喜歡自我讚揚，誹謗他人，犯下如此嚴重的罪行。犯下重罪后，會被智者輕視，將墮入惡道。因此，一切剎利（貴族）、婆羅門（祭司）、毗舍（商人）、首陀（奴隸）都不能親近他們。如果有人親近他們，這些人就違背了一切大智聖人，犯下大過錯。善男子！這就是初行菩薩所犯的第六大重罪。複次，善男子！未來世或許會有剎利國王等，被那些行為惡劣的婆羅門國師、行為惡劣的大臣、行為惡劣的醫師等所迷惑，他們實際上是愚癡的，卻自認為有大智慧和才能，並接受大量的俸祿。這些人修行各種佈施，造作各種福業。他們因為少許佈施和修行義理，就驕傲放縱，自認為有道，勸說剎利國王與我的弟子沙門（出家人）互相爭鬥，互相破壞，或者勸說沙門與剎利國王互相爭鬥。這些惡人依靠剎利國王，給比丘（僧侶）定罪，或者徵收他們的財物。這些比丘因為剎利國王和大臣的逼迫，或者交出自己的財物，或者交出僧團的財物，或者交出招提僧（寺院）的財物，用這些財物交稅供奉官府和那些惡人，而那些

【English Translation】 English version: As stated by the Holy Fugala (holy practitioner), those foolish people commit Parajika offenses (major offenses in Buddhism), committing such grave sins, falsely deceiving all Devas (gods) and humans. Such foolish people do not even have the qualification for Mahayana (Buddhist teachings), let alone enter Mahayana? Not to mention attaining a superior position, let alone achieving Anuttara-samyak-sambodhi (unexcelled complete enlightenment). For example, someone wants to travel a long distance, and in the wilderness, they are forced by hunger and thirst. Suddenly, they encounter a fruit forest and enter it, seeking food to survive. This person happens to encounter a large tree, with abundant flowers and fruits, fragrant and delicious, and tastes the deliciousness. After tasting the deliciousness, they instead go to eat the poisonous fruits on the poisonous tree, and after eating, they die. Good man! These foolish people are also like this. Now they have obtained a human body, encountered good teachers, and relied on good teachers to enter Mahayana. They, in order to seek benefits and offerings, like to praise themselves and slander others, committing such serious sins. After committing serious sins, they will be despised by the wise and will fall into evil paths. Therefore, all Kshatriyas (nobles), Brahmins (priests), Vaishyas (merchants), and Shudras (slaves) should not associate with them. If anyone associates with them, these people will violate all the great wise saints and commit great mistakes. Good man! This is the sixth major offense committed by a Bodhisattva in the initial stages of practice. Furthermore, good man! In the future, there may be Kshatriya kings, etc., who are misled by those evil Brahmin national teachers, evil ministers, evil doctors, etc. They are actually foolish, but they consider themselves to have great wisdom and talent, and receive large salaries. These people practice various forms of giving and create various meritorious deeds. Because of a little giving and practicing righteousness, they become arrogant and indulgent, thinking they have attained the path. They persuade the Kshatriya king to fight and destroy each other with my disciples, the Shramanas (monks), or persuade the Shramanas to fight with the Kshatriya king. These evil people, relying on the Kshatriya king, convict the Bhikkhus (monks) or collect their property. These Bhikkhus, because of the coercion of the Kshatriya king and ministers, either hand over their own property, or hand over the property of the Sangha (monastic community), or hand over the property of the Chaitya Sangha (temple), and use these properties to pay taxes to the government and those evil people, while those

惡人從諸比丘取是諸物奉剎利王。彼等二人悉皆犯于大重罪耶。彼諸剎利及惡人等，共諸比丘互相鬥諍。以是因緣，舍彼正法建立非法，取彼非法遠離正法，舍依大乘所說經典、毗尼戒律、憂波提舍、摩訶憂波提舍，遠離慈悲、般若波羅蜜、善巧方便及余經典戒律之行，如來所說莫不棄捨。為欲擾亂諸比丘故，虛心橫遘違佛戒律自造法制，造法制已擾亂比丘，令諸比丘皆悉遠離奢摩他觀正行正念，乃至使于禪定之者皆生忿恚擾亂之心常恒斗諍。以是因緣，令諸比丘生諸煩惱不得寂定。

「爾時彼等諸比丘輩失正信法、失善比丘威儀法式，令墮諸見。以是因緣，令諸比丘皆悉懈怠多事世念不能持戒，破戒舍戒不復能依沙門法則，口言：『我是沙門比丘。』雖復唱言：『我是梵行。』舉動聲氣猶如貝聲，不依正法而說於法。如是之等諸比丘輩及諸眷屬，于剎利王所並諸臣民，以輸物故增倍供養。如是等輩諸惡比丘，于俗人前說諸有德阿蘭若等空閑比丘不善之事，令彼剎利諸惡臣等並諸眷屬遂于精進持戒比丘生不善心誹謗之心，于精進比丘所有資財皆悉奪取，奪已轉施誦經比丘。彼等二人悉犯重罪。何以故？其禪定比丘真實福田。如是觀已應令修業，不令彼等知彼僧務。而禪定比丘，當得三昧諸陀羅尼諸忍地等、當作

【現代漢語翻譯】現代漢語譯本：惡人從各位比丘那裡拿走這些東西，獻給剎利王（統治者或武士階層）。他們兩個人，都犯下了嚴重的罪行嗎？那些剎利和惡人等，與各位比丘互相爭鬥。因為這個緣故，他們捨棄了正法，建立非法，拿取非法，遠離正法，捨棄依據大乘所說的經典、毗尼戒律（佛教戒律）、憂波提舍（論藏）、摩訶憂波提舍（大論藏），遠離慈悲、般若波羅蜜（智慧的完美）、善巧方便以及其他經典戒律的修行，如來（佛陀）所說的沒有不被他們拋棄的。爲了擾亂各位比丘，他們虛心假意地違反佛陀的戒律，自己製造法制，製造法制后擾亂比丘，使各位比丘都遠離奢摩他（止）觀（觀）的正行正念，甚至使那些修習禪定的人都生起憤怒和擾亂的心，常常爭鬥。因為這個緣故，使各位比丘生起各種煩惱，不能得到寂靜安定。那時，那些比丘們失去了對正法的信心，失去了善比丘的威儀法式，使他們墮入各種見解。因為這個緣故，使各位比丘都懈怠，多事世俗的念頭，不能持戒，破戒舍戒，不能再遵循沙門（出家人）的法則，口中卻說：『我是沙門比丘。』雖然口中說：『我是梵行（清凈的修行）。』舉動和聲音卻像貝殼一樣空洞，不依據正法而說法。像這樣的比丘們和他們的眷屬，因為向剎利王和各位臣民輸送財物，而得到加倍的供養。像這樣的惡比丘們，在俗人面前說那些有德行的阿蘭若（寂靜處）等空閑比丘的壞話，使那些剎利、惡臣以及他們的眷屬，對精進持戒的比丘產生不好的想法和誹謗之心，把精進比丘的所有資財都奪走，奪走後轉送給誦經的比丘。他們兩個人，都犯下了嚴重的罪行。為什麼呢？因為禪定比丘是真實的福田。這樣觀察后，應該讓他們修行，不應該讓他們知道僧團的事務。而禪定比丘，應當得到三昧（禪定）、各種陀羅尼（總持）、各種忍地等，應當成為...

【English Translation】 English version: The wicked people take these things from the monks and offer them to the Kshatriya king (ruler or warrior class). Do both of them commit a great offense? Those Kshatriyas and wicked people, along with the monks, fight with each other. Because of this, they abandon the Dharma (the true teachings), establish what is not Dharma, take what is not Dharma, and distance themselves from the Dharma. They abandon the sutras, Vinaya (Buddhist monastic rules), Upadesha (commentaries), and Maha Upadesha (great commentaries) spoken in the Mahayana (Great Vehicle), and distance themselves from compassion, Prajna Paramita (perfection of wisdom), skillful means, and the practice of other sutras and precepts. They abandon everything the Tathagata (Buddha) has spoken. In order to disturb the monks, they hypocritically violate the Buddha's precepts, create their own rules, and after creating these rules, they disturb the monks, causing them to abandon the correct practice and right mindfulness of Shamatha (calm abiding) and Vipassana (insight). They even cause those who practice meditation to develop anger and disturbance, constantly fighting. Because of this, they cause the monks to develop various afflictions and not attain tranquility. At that time, those monks lose faith in the Dharma, lose the proper conduct of good monks, and fall into various views. Because of this, they cause the monks to become lazy, preoccupied with worldly thoughts, unable to uphold the precepts, breaking the precepts, and abandoning the precepts. They are no longer able to follow the rules of a Shramana (ascetic), yet they say, 'I am a Shramana monk.' Although they say, 'I am practicing Brahmacharya (pure conduct),' their actions and words are like empty shells, not based on the Dharma. Such monks and their families receive double offerings from the Kshatriya king and his ministers because they provide them with goods. These wicked monks speak ill of virtuous Aranya (secluded place) monks and other monks who live in solitude in front of laypeople, causing the Kshatriyas, wicked ministers, and their families to develop ill will and slander against diligent monks who uphold the precepts. They seize all the possessions of diligent monks and give them to monks who recite scriptures. Both of them commit a great offense. Why? Because the meditating monks are true fields of merit. Having observed this, they should be allowed to practice, and they should not be made aware of the affairs of the Sangha (monastic community). And the meditating monks should attain Samadhi (meditative absorption), various Dharanis (mantras), various stages of patience, and should become...

法器，真是福田、真實福器，為世間眼，為彼世間作大光明顯示善路，為建業地于煩惱田，教彼眾生皆令得度，度已建立涅槃之道。善男子！是名初行菩薩有八種重罪而不用功舍離二處。彼初行菩薩犯大重罪因緣力故，所有往昔作諸善根皆悉忘失，忘失已后墮于惡道。違于本誓，被煩惱降失天人樂，虛妄迷惑失菩提心。善男子！為如是等諸善男子故，此虛空孕菩薩生彼國中，為彼眾生示現身相、或作比丘身威儀庠序、或作婆羅門身顯現威儀具足成就，乃至應以畜生而得化者即現畜生威儀之相，略說乃至如首楞嚴三昧所說。當知是處亦復如是，巧知根機種種心器隨應現身，于彼眾生隨順說法，教彼種種未曾有法，於一切智之所宣說微妙經典諸陀羅尼諸忍地等普為顯現，令彼諸惡犯重罪者初行菩薩教生慚愧，令其怖懼悔沒之心懺彼重罪，遠離棄捨永不敢作。

「善男子！彼等眾生以犯重罪恐怖因緣，聞是虛空孕菩薩名號，欲自見身者，畏墮惡道悔彼罪故，是諸眾生應當頂禮虛空孕菩薩摩訶薩足，復應至心稱其名號。時彼虛空孕菩薩摩訶薩，隨其根業以菩薩身相即在現前，應以比丘身得度者，即現比丘身相；應以婆羅門身度者，即現婆羅門身相；應以童男童女身度者，即現童男童女身相。觀彼初行菩薩如所犯重即現如

【現代漢語翻譯】現代漢語譯本：法器，真是福田（能生長福德的田地）、真實的福器（能帶來福報的器具），是世間的眼睛，為那個世界顯示大光明，指引善路，是建立功業的場所，在煩惱的田地裡，教導那些眾生都得以解脫，解脫后建立涅槃之道。善男子！這就是初行菩薩有八種重罪卻不努力舍離兩種處境。那些初行菩薩因為犯下大重罪的因緣，所有過去所做的善根都會全部忘失，忘失之後就會墮入惡道。違背了本來的誓願，被煩惱降伏，失去天人的快樂，虛妄迷惑，失去菩提心。善男子！爲了這些善男子，虛空孕菩薩會降生在那個國度中，為那些眾生示現各種身相，或者作為比丘，威儀莊嚴，或者作為婆羅門，顯現威儀具足，乃至應該以畜生的形象才能度化眾生的，就顯現畜生的形象，簡略地說，乃至如《首楞嚴三昧》所說。應當知道，這裡也是如此，巧妙地瞭解眾生的根基和各種心性，隨應顯現身相，對那些眾生隨順說法，教導他們種種未曾有過的佛法，對於一切智者所宣說的微妙經典、各種陀羅尼、各種忍地等，普遍地為他們顯現，讓那些犯下重罪的初行菩薩產生慚愧，讓他們感到恐懼，生起懺悔之心，懺悔他們的重罪，遠離並永遠不敢再犯。善男子！那些眾生因為犯下重罪而感到恐懼，因為這個因緣，聽到虛空孕菩薩的名號，想要親自見到菩薩的，因為害怕墮入惡道而懺悔罪過，這些眾生應當頂禮虛空孕菩薩摩訶薩的足，並且應當至誠稱念他的名號。這時，虛空孕菩薩摩訶薩，會根據他們的根基和業力，以菩薩的身相立即出現在他們面前，應該以比丘身得度的，就顯現比丘的身相；應該以婆羅門身得度的，就顯現婆羅門的身相；應該以童男童女身得度的，就顯現童男童女的身相。觀察那些初行菩薩所犯的重罪，就顯現相應的身相。

【English Translation】 English version: Dharma instruments are truly fields of merit (fields where merit can grow), true instruments of merit (instruments that bring merit), they are the eyes of the world, they show great light to that world, they guide the path of goodness, they are the place to build one's career, in the field of afflictions, they teach those sentient beings to all be liberated, and after liberation, they establish the path to Nirvana. Good men! This is what is meant by the initial-stage Bodhisattvas having eight grave offenses but not diligently abandoning two situations. Those initial-stage Bodhisattvas, due to the causes and conditions of committing great grave offenses, will completely forget all the good roots they had made in the past, and after forgetting, they will fall into evil paths. They violate their original vows, are subdued by afflictions, lose the joy of gods and humans, are falsely deluded, and lose their Bodhi mind. Good men! For the sake of these good men, the Akasagarbha Bodhisattva will be born in that country, manifesting various forms for those sentient beings, either as a Bhikshu, with dignified conduct, or as a Brahmin, manifesting complete and accomplished conduct, even manifesting the form of an animal if that is how sentient beings can be transformed. Briefly speaking, it is even as described in the Shurangama Samadhi. It should be known that this place is also like that, skillfully understanding the roots and various mental capacities of sentient beings, manifesting forms accordingly, speaking the Dharma in accordance with those sentient beings, teaching them various unprecedented Dharmas, universally revealing the subtle scriptures, various Dharanis, various stages of patience, etc., which are proclaimed by the All-Knowing One, causing those initial-stage Bodhisattvas who have committed grave offenses to feel shame, causing them to feel fear, to generate a heart of repentance, to repent their grave offenses, to abandon them, and never dare to commit them again. Good men! Those sentient beings, because of the fear caused by committing grave offenses, and because of this cause and condition, upon hearing the name of the Akasagarbha Bodhisattva, and desiring to see the Bodhisattva in person, and because of the fear of falling into evil paths, and repenting their offenses, these sentient beings should prostrate at the feet of the Akasagarbha Bodhisattva Mahasattva, and should sincerely recite his name. At that time, the Akasagarbha Bodhisattva Mahasattva, according to their roots and karma, will immediately appear before them in the form of a Bodhisattva. If they should be liberated by the form of a Bhikshu, he will manifest the form of a Bhikshu; if they should be liberated by the form of a Brahmin, he will manifest the form of a Brahmin; if they should be liberated by the form of a young boy or girl, he will manifest the form of a young boy or girl. Observing the grave offenses committed by those initial-stage Bodhisattvas, he will manifest the corresponding form.

是。如是方便教令懺悔，于甚深法無上乘中顯示善巧方便之行，若正地若非正地、若諸三昧、若諸陀羅尼、若諸忍中示現教行，乃至次第教令建立八正道處。以虛空孕菩薩力故，彼等眾生得脫一切諸惡道苦，脫惡道已建立置於不退轉地，后得建立，必得阿耨多羅三藐三菩提。善男子！如是如是。彼菩薩等於六波羅蜜行中大力精勤猶如電光，速得成就阿耨多羅三藐三菩提道。

「善男子！若虛空孕菩薩摩訶薩，于犯重罪菩薩前不現身相者，其犯重罪初行菩薩知自罪失故，欲請虛空孕菩薩，於後夜時以香湯洗浴，著凈衣裳，胡跪合掌，向于東面燒沉水香，至心勸請東方黃白阿樓那天子。應作是言：『阿樓那！阿樓那！汝有大慈悲、有大功德。汝初出東方普照閻浮提，以慈悲故愿覆護我，為我速疾勸請虛空孕菩薩具大悲者，令彼菩薩特為我故於睡眠中顯示巧便。以巧方便故，教我懺悔所犯重罪，于大聖大乘中速得智眼。』作是語已，彼重罪初行菩薩還入室中寢臥睡息。

「爾時東方黃白阿樓那閻浮提顯現之時，彼虛空孕菩薩即隨後來作菩薩身，在彼初行菩薩目前，于睡夢中現巧方便，教犯罪者懺悔惡業，于初行菩薩前作如是等方便知見。作是方便已，其初行菩薩即時得一三昧，名不忘失菩提，于大乘中得決定住

【現代漢語翻譯】現代漢語譯本：是的。像這樣方便教導他們懺悔，在甚深佛法無上乘中展示善巧方便的修行，無論是在正道還是非正道，無論是在各種禪定（三昧，Samadhi）中，還是在各種陀羅尼（Dharani，總持）中，還是在各種忍辱中，都示現教導修行，乃至逐步教導他們建立八正道之處。因為虛空孕菩薩（Akasagarbha Bodhisattva）的力量，那些眾生得以脫離一切惡道的痛苦，脫離惡道后被安置在不退轉的地位，之後得以建立，必定證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。善男子！正是這樣，正是這樣。那些菩薩在六波羅蜜（Paramita，到彼岸）的修行中，以強大的精進力，猶如閃電般迅速成就阿耨多羅三藐三菩提之道。「善男子！如果虛空孕菩薩摩訶薩（Mahasattva，大菩薩）在犯下重罪的菩薩面前不顯現身相，那麼犯下重罪的初行菩薩因為知道自己的罪過，想要請虛空孕菩薩，在後半夜用香湯沐浴，穿上乾淨的衣服，右膝跪地合掌，面向東方焚燒沉水香，至誠勸請東方黃白阿樓那（Aruna）天子。應該這樣說：『阿樓那！阿樓那！您有大慈悲、有大功德。您初升起于東方普照閻浮提（Jambudvipa，我們所居住的世界），以慈悲的緣故，愿您覆護我，為我迅速勸請具有大悲的虛空孕菩薩，讓那位菩薩特別爲了我，在睡眠中顯示巧妙方便。以巧妙方便的緣故，教我懺悔所犯的重罪，在大聖大乘中迅速獲得智慧之眼。』說完這些話后，那位犯下重罪的初行菩薩回到房間里睡覺休息。「那時，當東方黃白阿樓那在閻浮提顯現的時候，那位虛空孕菩薩就隨後化作菩薩身，在那位初行菩薩的面前，在睡夢中顯現巧妙方便，教導犯罪者懺悔惡業，在那位初行菩薩面前做出這樣的方便知見。做出這樣的方便后，那位初行菩薩立刻獲得一種三昧，名為不忘失菩提，在大乘中獲得決定安住。

【English Translation】 English version: Yes. In this way, they are conveniently taught to repent, and in the profound Dharma of the unsurpassed vehicle, the skillful means of practice are shown, whether in the right path or the wrong path, whether in various Samadhis (meditative states), or in various Dharanis (mantras), or in various forms of patience, they are shown the teachings and practices, and even gradually taught to establish the Eightfold Noble Path. Because of the power of Akasagarbha Bodhisattva (the Bodhisattva who embodies the space element), those beings are able to escape all the sufferings of the evil realms, and after escaping the evil realms, they are placed in the state of non-retrogression, and after being established, they will surely attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Good man! It is so, it is so. Those Bodhisattvas, in the practice of the Six Paramitas (perfections), with great diligence, like lightning, quickly attain the path of Anuttara-samyak-sambodhi. 「Good man! If Akasagarbha Bodhisattva Mahasattva (great Bodhisattva) does not appear in form before a Bodhisattva who has committed a serious offense, then the initial-practitioner Bodhisattva who has committed a serious offense, knowing his own faults, wishes to invite Akasagarbha Bodhisattva. In the latter part of the night, he should bathe with fragrant water, put on clean clothes, kneel on his right knee, join his palms, face east, burn aloeswood incense, and sincerely invite the eastern yellow-white Aruna (the dawn deity) Deva. He should say: 『Aruna! Aruna! You have great compassion and great merit. You first rise in the east, illuminating Jambudvipa (the world we live in), and out of compassion, may you protect me, and quickly invite Akasagarbha Bodhisattva, who has great compassion, so that that Bodhisattva, especially for my sake, may show skillful means in my sleep. By skillful means, teach me to repent of the serious offenses I have committed, and quickly obtain the eye of wisdom in the Great Sage's Great Vehicle.』 After saying these words, that initial-practitioner Bodhisattva who has committed a serious offense returns to his room to sleep and rest. 「At that time, when the eastern yellow-white Aruna appears in Jambudvipa, that Akasagarbha Bodhisattva immediately follows and transforms into a Bodhisattva form, appearing before that initial-practitioner Bodhisattva, and in his sleep, shows skillful means, teaching the offender to repent of his evil deeds, and makes such expedient knowledge and views before that initial-practitioner Bodhisattva. After making such expedient means, that initial-practitioner Bodhisattva immediately obtains a Samadhi called 『Non-forgetting Bodhi,』 and attains a firm dwelling in the Great Vehicle.

不可退動，速得成就六波羅蜜，不久當證阿耨多羅三藐三菩提。

「善男子！此虛空孕菩薩，最大勤勞辦最勝事，成就勝妙如意摩尼微妙寶珠，貫在其頂奇特顯現。善男子！此虛空孕菩薩，有如是等無量無邊不可思議功德之聚。

「複次善男子！若有眾生聞是虛空孕菩薩名者，或作形像以種種供具供是菩薩，尊重恭敬禮拜讚歎，以種種香花花鬘涂香末香燒香、以種種幡蓋寶幢供養于彼。供養是已，復更供養尊重恭敬，將自身命付彼菩薩。彼等眾生以是菩薩威神力故，火不能燒、水不能、溺杖不能傷、一切國土所不能害，於一切處人與非人畢竟不能奪其精氣，唯除命盡。設有重病不得久停，不為饑逼而取命終，不為縣官橫所觸嬈，不犯重罪。乃至命盡之時，眼不睹色、耳不聞聲、鼻不聞香、舌不得味、身不得觸，唯有微細氣息身中暖氣及微細識猶在未離。當是時間，虛空孕菩薩為彼眾生示現己身。若有眾生在世之時信婆羅門者，是善男子于最後識欲離身時，作婆羅門身於前顯現令生歡欣。若有眾生先事魔王者，後命盡時，是虛空孕菩薩現魔王身。乃至在世事那羅延天者、若大自在天、若帝釋天、若轉輪聖王、若日月天、若提頭賴吒天、若毗樓勒叉天、毗樓博叉天、若毗沙門天，乃至世間種種山神樹神河神泉

【現代漢語翻譯】現代漢語譯本不會退轉，迅速成就六波羅蜜（六種到達彼岸的方法），不久將證得阿耨多羅三藐三菩提（無上正等正覺）。

『善男子！這位虛空孕菩薩，以最大的勤勞成就最殊勝的事業，成就了勝妙如意摩尼（能滿足願望的寶珠）微妙寶珠，鑲嵌在他的頭頂，奇特地顯現出來。善男子！這位虛空孕菩薩，具有如此等等無量無邊不可思議的功德聚集。

『再者，善男子！如果有眾生聽聞這位虛空孕菩薩的名號，或者塑造他的形像，用種種供品供養這位菩薩，尊重恭敬地禮拜讚歎，用種種香花、花鬘、涂香、末香、燒香，用種種幡蓋、寶幢供養他。供養之後，又更加供養、尊重、恭敬，將自己的生命託付給這位菩薩。這些眾生因為這位菩薩的威神力，火不能燒、水不能淹、棍棒不能傷、一切國土都不能加害，在一切地方，人和非人最終都不能奪取他們的精氣，除非壽命終盡。即使有重病也不會久留，不會因為飢餓而喪命，不會被官府橫加騷擾，不會犯下重罪。乃至壽命終盡的時候，眼睛看不到顏色、耳朵聽不到聲音、鼻子聞不到氣味、舌頭嘗不到味道、身體感覺不到觸覺，只有微細的氣息、身體中的暖氣和微細的意識還在，沒有離開。在這個時候，虛空孕菩薩會為這些眾生示現自己的身形。如果有的眾生在世的時候信仰婆羅門，這位善男子在最後意識要離開身體的時候，會化現成婆羅門的身形在他面前顯現，讓他感到歡喜。如果有的眾生先前侍奉魔王，在壽命終盡的時候，這位虛空孕菩薩會顯現魔王的身形。乃至在世侍奉那羅延天（印度教神祇）、或者大自在天（濕婆神）、或者帝釋天（因陀羅神）、或者轉輪聖王（統治世界的理想君主）、或者日月天、或者提頭賴吒天（持國天）、或者毗樓勒叉天（增長天）、毗樓博叉天（廣目天）、或者毗沙門天（多聞天），乃至世間種種山神、樹神、河神、泉神，

【English Translation】 English version They will not regress, will quickly achieve the Six Paramitas (six perfections to reach the other shore), and will soon attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).

'Good man! This Akasagarbha Bodhisattva, with the greatest diligence, accomplishes the most supreme deeds, achieves the supremely wonderful Mani (wish-fulfilling jewel) subtle jewel, which is embedded on his crown, appearing extraordinarily. Good man! This Akasagarbha Bodhisattva has such immeasurable, boundless, inconceivable accumulations of merits.

'Furthermore, good man! If there are sentient beings who hear the name of this Akasagarbha Bodhisattva, or make an image of him, and offer various kinds of offerings to this Bodhisattva, respectfully venerating, bowing, praising, with various fragrant flowers, garlands, scented ointments, powdered incense, burning incense, with various banners, canopies, and jeweled standards, making offerings to him. After making offerings, they further offer, respect, and venerate, entrusting their own lives to this Bodhisattva. These sentient beings, due to the majestic power of this Bodhisattva, cannot be burned by fire, cannot be drowned by water, cannot be harmed by sticks, cannot be harmed by any country, and in all places, humans and non-humans ultimately cannot seize their vital essence, unless their lifespan is exhausted. Even if they have a serious illness, they will not linger long, they will not die from hunger, they will not be harassed by officials, and they will not commit serious crimes. Even until the end of their lives, their eyes will not see colors, their ears will not hear sounds, their noses will not smell fragrances, their tongues will not taste flavors, their bodies will not feel touch, only subtle breaths, warmth in the body, and subtle consciousness will remain, not yet departed. At this time, Akasagarbha Bodhisattva will manifest his own form for these sentient beings. If there are sentient beings who, during their lives, believed in Brahmins, this good man, when his last consciousness is about to leave his body, will manifest as a Brahmin form in front of him, causing him to rejoice. If there are sentient beings who previously served Mara, when their lives end, this Akasagarbha Bodhisattva will manifest as the form of Mara. Even if they served Narayana (Hindu deity), or Mahesvara (Shiva), or Indra (Shakra), or a Chakravartin (ideal universal ruler), or the Sun and Moon gods, or Dhritarashtra (Guardian of the East), or Virudhaka (Guardian of the South), Virupaksha (Guardian of the West), or Vaishravana (Guardian of the North), even various mountain gods, tree gods, river gods, and spring gods in the world,

井之神，如是眾生隨其所有歸依之者，是虛空孕菩薩還作如是如是身相，臨命終時在彼眾前顯現身相，隨彼眾生所有心願皆現與之，於前現身。現彼身已作如是言：

「『若人以智慧，　　能見四諦者，　　是人煩惱中，　　即能度彼岸。』

「彼諸眾生以意識知見此法已，得生善處。若有眾生應以佛身化者，即現佛身，在眾生前說如是言：

「『若於佛智底，　　能度煩惱海，　　即速證智慧，　　諸苦得解脫。』

「爾時彼諸眾生以唸佛故、以聞佛音故，心生歡欣。命終已后，舍五濁世即生凈土，值遇諸佛聽受正法。乃至略說法、僧亦爾。善男子！此虛空孕菩薩，得如是等不可思議功德之法。善男子！若復有人于自心中欲取種種三昧得大自在，彼等眾生於后夜時應從臥起，以香湯澡浴燒沉水香，隨力隨分以種種供具供養虛空孕菩薩，頂禮足下。供養禮拜已，於一切眾生邊當生慈心作如是言：『虛空孕菩薩得大慈悲門、已得智慧，速念我。速念我。愿常與我正念三昧方便。』即誦咒曰：

「『多地他(一)嚧慕(二)啰那棄(三)博叉尼隸(四)薩慕達啰多隸(五)多那耶那耶(六)摩訶迦流尼迦(七)阿奴波阇婆三勿利帝(八)阿迦羅阇婆三勿利帝(九)拔折啰閻婆三勿利帝(十)胡

【現代漢語翻譯】現代漢語譯本井神啊，如果眾生隨其所歸依的對象，虛空孕菩薩就會化作相應的身相，在他們臨終時顯現在眾人面前，隨眾生各自的心願而示現，並對他們說：『如果有人以智慧，能見到四聖諦，這個人就能在煩惱中，度過生死苦海到達彼岸。』那些眾生通過意識認知了這個道理后，就能往生善處。如果有眾生應該以佛身來度化，菩薩就顯現佛身，在眾生面前說：『如果能以佛的智慧為基礎，就能度過煩惱的苦海，迅速證得智慧，從而解脫一切痛苦。』那時，那些眾生因為憶念佛，因為聽聞佛的聲音，心中生起歡喜。命終之後，捨棄五濁惡世，往生凈土，值遇諸佛，聽受正法。乃至略說佛法、僧眾也是如此。善男子！這位虛空孕菩薩，獲得瞭如此不可思議的功德之法。善男子！如果有人想在自己心中獲得各種三昧（專注的禪定狀態），得到大自在，這些眾生應該在後半夜從床上起來，用香湯沐浴，焚燒沉水香，盡力用各種供品供養虛空孕菩薩，頂禮他的足下。供養禮拜完畢后，對一切眾生生起慈悲心，並這樣說：『虛空孕菩薩獲得了大慈悲之門，已經獲得了智慧，請快速憶念我。請快速憶念我。愿您常常賜予我正念三昧的方便。』然後誦持咒語：『多地他(一) 嚧慕(二) 啰那棄(三) 博叉尼隸(四) 薩慕達啰多隸(五) 多那耶那耶(六) 摩訶迦流尼迦(七) 阿奴波阇婆三勿利帝(八) 阿迦羅阇婆三勿利帝(九) 拔折啰閻婆三勿利帝(十) 吽』

【English Translation】 English version O Spirit of the Well, if sentient beings follow whatever they take refuge in, the Bodhisattva Garbha of Space will transform into corresponding forms. At the time of their death, he will appear before them, manifesting according to their individual wishes, and say to them: 'If a person, with wisdom, can see the Four Noble Truths, that person, amidst afflictions, can cross over to the other shore.' Those beings, having understood this Dharma through their consciousness, will be reborn in good realms. If there are beings who should be converted by a Buddha's form, the Bodhisattva will manifest as a Buddha, and say to them: 'If one can, based on the wisdom of the Buddha, cross the sea of afflictions, one will quickly attain wisdom, and all suffering will be liberated.' At that time, those beings, because of their mindfulness of the Buddha and because of hearing the Buddha's voice, will feel joy in their hearts. After their death, they will leave the five turbid worlds and be reborn in a pure land, encountering Buddhas and hearing the true Dharma. The same applies to the brief teachings of the Dharma and the Sangha. Good man! This Bodhisattva Garbha of Space has attained such inconceivable meritorious Dharmas. Good man! If there are those who wish to obtain various Samadhis (states of meditative concentration) and great freedom in their own minds, these beings should rise from their beds in the latter part of the night, bathe with fragrant water, burn aloeswood incense, and offer various offerings to the Bodhisattva Garbha of Space to the best of their ability, bowing at his feet. After making offerings and bowing, they should generate compassion towards all beings and say: 'Bodhisattva Garbha of Space has attained the gate of great compassion and has already attained wisdom, please quickly remember me. Please quickly remember me. May you always grant me the means of right mindfulness Samadhi.' Then, they should recite the mantra: 'Tadyatha (1) Luru (2) Ranaki (3) Bokshani (4) Samudratare (5) Tanayanaya (6) Mahakarunika (7) Anupashava Samutrite (8) Akarajava Samutrite (9) Vajrayambha Samutrite (10) Hum'

盧舍三勿利帝(十一)阿那摩三勿利帝(十二)蒱多俱致三勿利帝(十三)莎呵(十四)』

「誦此咒已，彼菩薩威神力故，即得正念入諸三昧門。若復有人慾誦種種經論，或諸佛所說、或聲聞所說。彼人於後夜時，于東方處黃白現時，以香湯澡浴著凈衣裳，東面胡跪燒沉水香，隨力所辦供養頂禮虛空孕菩薩。於一切眾生所生慈悲心，作如是言：『虛空孕菩薩！善男子！已得一切眾生邊不思議慈悲之心，以大智慧念我念我。汝是菩薩最勝富伽羅，與我正念諸勝三昧方便巧妙深大智慧。』即誦咒曰：

「『多地他(一)尼羅涉鞞(二)鉗蒱沙涉鞞(三)耶婆那涉鞞(四)博察薩迷(五)波吒羅阇駛(六)薩他那蘇嚧鞞(七)戶摩戶摩(八)摩呵迦流尼迦(九)莎呵(十)』

「善男子！乃至若有眾生，欲入大海采諸珍寶、或復心欲入于地下阿修羅宮、或復欲得服定年藥、或覆被禁牢獄系閉、或恩愛別離、或有怨憎交會而不能離，若在火難、若在水難、若刀杖難、若蠱毒難，若被咒咀言說、若被師子虎狼之難、若被蟒蛇蝮蝎之難、若被盜賊、或被幻惑之難、或被一切恐怖之難。若有眾生，杻械枷鎖禁系之難、若被縣官所錄、若被刑流將斷命根、或有長病困篤著床疫病所逼恐怖畏死、若乏衣食臥具湯藥資

【現代漢語翻譯】現代漢語譯本：盧舍三勿利帝（十一）（lú shè sān wù lì dì，意為：光明吉祥），阿那摩三勿利帝（十二）（ā nà mó sān wù lì dì，意為：無垢吉祥），蒱多俱致三勿利帝（十三）（pú duō jù zhì sān wù lì dì，意為：普照吉祥），莎呵（十四）（suō hē，意為：成就）。

『誦持此咒之後，憑藉菩薩的威神之力，便能獲得正念，進入各種三昧之門。如果有人想要誦讀各種經論，無論是諸佛所說，還是聲聞所說，此人應在後半夜，東方出現黃白色光芒時，用香湯沐浴，穿上乾淨的衣裳，面向東方胡跪，焚燒沉水香，盡力供養頂禮虛空孕菩薩。對一切眾生生起慈悲之心，這樣說道：『虛空孕菩薩！善男子！您已獲得對一切眾生不可思議的慈悲之心，以大智慧憶念我，憶念我。您是菩薩中最殊勝的補特伽羅（pǔ tè qié luó，意為：人），請賜予我正念，以及進入各種殊勝三昧的方便、巧妙、深廣的智慧。』然後誦持咒語：

『多地他（一）（duō dì tā，意為：即說咒曰），尼羅涉鞞（二）（ní luó shè pí，意為：青色），鉗蒱沙涉鞞（三）（qián pú shā shè pí，意為：金色），耶婆那涉鞞（四）（yē pó nà shè pí，意為：年輕），博察薩迷（五）（bó chá sà mí，意為：覺悟），波吒羅阇駛（六）（bō zhà luó shé shǐ，意為：紅蓮花），薩他那蘇嚧鞞（七）（sà tā nà sū lú pí，意為：安住），戶摩戶摩（八）（hù mó hù mó，意為：呼喚），摩呵迦流尼迦（九）（mó hē jiā liú ní jiā，意為：大悲者），莎呵（十）（suō hē，意為：成就）。』

『善男子！乃至如果有眾生，想要進入大海採集各種珍寶，或者想要進入地下的阿修羅宮（ā xiū luó gōng，意為：非天宮殿），或者想要得到長生不老的仙藥，或者被囚禁在牢獄之中，或者與恩愛的人分離，或者與怨恨的人相遇而無法擺脫，如果身處火災、水災、刀兵之災、蠱毒之災，如果被咒語詛咒，如果遭遇獅子、虎狼的災難，如果遭遇蟒蛇、毒蝎的災難，如果遭遇盜賊，或者遭遇幻術迷惑的災難，或者遭遇一切恐怖的災難。如果有眾生，被枷鎖鐐銬禁錮的災難，如果被官府抓捕，如果被判刑流放即將喪命，或者身患重病臥床不起，被疫病所逼迫，恐懼死亡，如果缺乏衣食、臥具、湯藥等資具，

【English Translation】 English version: 『Lu she san wu li di (eleven) (lú shè sān wù lì dì, meaning: bright and auspicious), A na mo san wu li di (twelve) (ā nà mó sān wù lì dì, meaning: immaculate and auspicious), Pu duo ju zhi san wu li di (thirteen) (pú duō jù zhì sān wù lì dì, meaning: universally illuminating and auspicious), Suo he (fourteen) (suō hē, meaning: accomplishment).』

『After reciting this mantra, by the power of the Bodhisattva's majestic spiritual force, one will attain right mindfulness and enter the gates of various samadhis. If someone wishes to recite various sutras and treatises, whether spoken by the Buddhas or by the Sravakas, this person should, in the latter part of the night, when the yellow and white light appears in the east, bathe with fragrant water, put on clean clothes, kneel facing east, burn aloeswood incense, and offer worship to the Bodhisattva Garbha of Space to the best of their ability. With a compassionate heart towards all sentient beings, they should say: 『Bodhisattva Garbha of Space! Good man! You have attained the inconceivable compassionate heart towards all sentient beings. With great wisdom, remember me, remember me. You are the most excellent Puggala (pǔ tè qié luó, meaning: person) among Bodhisattvas. Grant me right mindfulness, and the skillful, profound, and vast wisdom of the means to enter various excellent samadhis.』 Then recite the mantra:

『Tad-ya-tha (one) (duō dì tā, meaning: thus it is said), Ni-lo-she-pi (two) (ní luó shè pí, meaning: blue), Qian-pu-sha-she-pi (three) (qián pú shā shè pí, meaning: golden), Ye-po-na-she-pi (four) (yē pó nà shè pí, meaning: young), Bo-cha-sa-mi (five) (bó chá sà mí, meaning: awakened), Po-zha-lo-she-shi (six) (bō zhà luó shé shǐ, meaning: red lotus), Sa-ta-na-su-lu-pi (seven) (sà tā nà sū lú pí, meaning: abiding), Hu-ma-hu-ma (eight) (hù mó hù mó, meaning: calling), Ma-ha-ka-lu-ni-ka (nine) (mó hē jiā liú ní jiā, meaning: great compassionate one), Suo-ha (ten) (suō hē, meaning: accomplishment).』

『Good man! Even if there are sentient beings who wish to enter the great ocean to collect various treasures, or wish to enter the Asura (ā xiū luó, meaning: non-god) palaces beneath the earth, or wish to obtain the elixir of immortality, or are imprisoned in jail, or are separated from loved ones, or encounter those they hate and cannot escape, if they are in fire disasters, water disasters, weapon disasters, poison disasters, if they are cursed by spells, if they encounter the disasters of lions, tigers, and wolves, if they encounter the disasters of pythons and scorpions, if they encounter thieves, or the disasters of being deluded by illusions, or the disasters of all kinds of terrors. If there are sentient beings who suffer the disasters of being bound by shackles and chains, if they are arrested by the government, if they are sentenced to exile and are about to lose their lives, or if they are seriously ill and bedridden, oppressed by epidemics, fearing death, if they lack clothing, food, bedding, medicine, and other necessities,

財之物。彼等眾生，於後夜間黃白出時，香湯澡浴著凈衣裳，頂禮虛空孕菩薩，胡跪合掌以面向東，隨力隨分所辦供具供彼菩薩，為諸眾生髮慈悲心，口唱是言：『虛空孕具大慈悲，為諸眾生常作利益。念我念我。以慈悲心願觀我心，愿解脫我如前所說之難。』應說偈言：

「『我之無福相，　　愿與我功德；　　我今貧賤苦，　　今應與我願。　　虛空孕菩薩，　　是我歸依處，　　如於此世中，　　未來與我樂。』

「爾時虛空孕菩薩摩訶薩，聞彼眾生音聲之辭，或復現本菩薩之身，乃至或現童男童女身，在於彼前慰喻彼言：『護諸怖難，所有恐怖皆悉除滅。』乃至略說，有諸貧窮孤露眾生，或無資財活命之者，觀彼心意令滿彼愿，乃至所須一切施與。善男子！若有王子欲得灌頂之位、欲得稱職。彼諸王子應當供養彼大菩薩，稱其名號，隨力隨分供養彼虛空孕菩薩。乃至如是等欲得婆羅門位、欲得大富長者位、欲得大居士位、欲學諸伎術、欲證內法、欲得咒術、欲學工巧、欲聞一頌、慾望解脫，彼諸眾生聞是虛空孕名字，於後夜間黃白現時，以香湯洗浴，著凈衣裳，以面向東胡跪合掌，頂禮虛空孕菩薩。歸依彼已，合掌勸請，作如是言：『虛空孕具大慈悲，我既薄福，與我福相，滿我心願。』應當

【現代漢語翻譯】現代漢語譯本那些眾生，在後半夜天色將亮時，用香湯沐浴，穿上乾淨的衣服，頂禮虛空孕菩薩（虛空孕：象徵無限慈悲和智慧的菩薩），胡跪合掌面向東方，儘自己能力準備供品供養那位菩薩，為所有眾生髮起慈悲心，口中唸誦：『虛空孕菩薩具有大慈悲，常常為眾生利益著想。請您垂念我，請您垂念我。用您的慈悲心觀察我的心，愿您解脫我之前所說的那些苦難。』應當唸誦偈語：『我沒有福報，愿您賜予我功德；我如今貧窮困苦，現在應該滿足我的願望。虛空孕菩薩，是我的歸依之處，如同在此世間，未來也給我帶來快樂。』那時，虛空孕菩薩摩訶薩（摩訶薩：偉大的菩薩），聽到那些眾生的祈求，或者顯現菩薩的本來面目，甚至或者顯現童男童女的身相，在他們面前安慰他們說：『護佑你們免受恐懼和災難，所有的恐怖都將消除。』簡而言之，對於那些貧窮孤獨的眾生，或者沒有資財維持生計的人，觀察他們的心意，滿足他們的願望，甚至給予他們所需的一切。善男子！如果有王子想要獲得灌頂的地位，想要獲得與其地位相稱的權力，那些王子應當供養那位大菩薩，稱念他的名號，儘自己能力供養虛空孕菩薩。乃至像這樣，想要獲得婆羅門（婆羅門：印度教祭司階層）的地位，想要獲得大富長者的地位，想要獲得大居士的地位，想要學習各種技藝，想要證悟內在的佛法，想要獲得咒術，想要學習工巧，想要聽聞一偈，想要獲得解脫，那些眾生聽到虛空孕的名字，在後半夜天色將亮時，用香湯沐浴，穿上乾淨的衣服，面向東方胡跪合掌，頂禮虛空孕菩薩。歸依他之後，合掌勸請，這樣說道：『虛空孕菩薩具有大慈悲，我既沒有福報，請賜予我福報，滿足我的心願。』應當

【English Translation】 English version Those beings, in the latter part of the night when the dawn is breaking, should bathe with fragrant water, put on clean clothes, prostrate themselves before the Bodhisattva Akasagarbha (Akasagarbha: a Bodhisattva symbolizing infinite compassion and wisdom), kneel with their palms together facing east, and offer whatever they can to that Bodhisattva. They should generate a compassionate heart for all beings and recite these words: 『Bodhisattva Akasagarbha, you possess great compassion and always work for the benefit of all beings. Please remember me, please remember me. With your compassionate heart, observe my mind, and may you liberate me from the difficulties I mentioned earlier.』 They should recite the following verses: 『I have no merit, may you grant me merit; I am now poor and suffering, now you should fulfill my wishes. Bodhisattva Akasagarbha, you are my refuge, just as in this world, you will bring me happiness in the future.』 At that time, the Bodhisattva Mahasattva Akasagarbha (Mahasattva: a great Bodhisattva), hearing the voices of those beings, would either appear in his original Bodhisattva form, or even in the form of a young boy or girl, and comfort them, saying: 『I will protect you from fear and disaster, all your terrors will be eliminated.』 In short, for those poor and lonely beings, or those who have no means of livelihood, he observes their minds, fulfills their wishes, and even gives them everything they need. Good man! If there are princes who wish to obtain the position of consecration, who wish to obtain power befitting their position, those princes should make offerings to that great Bodhisattva, recite his name, and offer whatever they can to Bodhisattva Akasagarbha. Likewise, those who wish to obtain the position of a Brahmin (Brahmin: a priest in Hinduism), who wish to obtain the position of a wealthy elder, who wish to obtain the position of a great layperson, who wish to learn various skills, who wish to realize the inner Dharma, who wish to obtain mantras, who wish to learn crafts, who wish to hear a verse, who wish to obtain liberation, those beings, upon hearing the name of Akasagarbha, in the latter part of the night when the dawn is breaking, should bathe with fragrant water, put on clean clothes, kneel with their palms together facing east, and prostrate themselves before Bodhisattva Akasagarbha. After taking refuge in him, they should join their palms and entreat him, saying: 『Bodhisattva Akasagarbha, you possess great compassion, since I have no merit, please grant me merit and fulfill my wishes.』 They should

說于如是偈言：

「『我心所求者，　　勿令乏少耳，　　愿發憐愍心，　　慈悲稱我願。』

「爾時虛空孕菩薩，以凈天耳過於人耳，聞彼眾生此音聲已，為彼眾生或現自身在眾生前，觀察眾生心心所行，隨堪可與。如是如是，為彼眾生示現方便。善男子！是虛空孕菩薩，得如是方便功能具足入大智海。此虛空孕菩薩摩訶薩，有如是等不思議事。善男子！若復有人，於四大海水滴滴數之能知多少；此虛空孕菩薩摩訶薩善巧勝智方便教化諸眾生等現作方便不可數知。善男子！假使有人，十方虛空可現不可現處可知邊際多少；此虛空孕菩薩摩訶薩善巧方便教化眾生不可得知邊際之數。為諸眾生作巧方便，變化自身而為顯現，或作佛身而化眾生、或作婆羅門身教化眾生，乃至隨所應現種種身相得受化者，即現彼身而不分別。應以畜生身而受化者，即現畜生。應以地獄身而受化者，即現地獄身。有諸眾生在於現前化身顯現；有諸眾生應以睡夢現身益者，于睡夢中即為現身；有諸眾生臨至命終唯有細識，欲滅眾罪令斷惡道欲將善道，為彼眾生化種種身。是諸眾生生存之日歸依何天，應見彼天即得安樂者，乃至應將善處，即現彼天令其歡欣。善男子！是故此虛空孕菩薩，無人能知教化身數邊際之量。

「善男子

【現代漢語翻譯】現代漢語譯本於是，他說了這樣的偈語：『我心中所求的，不要讓它有所欠缺，愿你發起憐憫之心，以慈悲來滿足我的願望。』那時，虛空孕菩薩（虛空孕：菩薩名）以清凈的天耳，超越了人耳的聽力，聽到了那些眾生的聲音后，爲了那些眾生，有時會顯現自身在眾生面前，觀察眾生的心念和行為，根據他們所能接受的程度給予教導。就這樣，他為那些眾生示現各種方便法門。善男子！這位虛空孕菩薩，獲得了這樣的方便能力，具足進入了大智慧的海洋。這位虛空孕菩薩摩訶薩（摩訶薩：大菩薩），有這樣不可思議的事蹟。善男子！如果有人能夠數清四大海水中每一滴的數量，那麼他就能知道多少；而這位虛空孕菩薩摩訶薩善巧的智慧和方便教化眾生的數量，是無法數清的。善男子！假設有人能夠知道十方虛空所有可見和不可見之處的邊際，那麼他就能知道多少；而這位虛空孕菩薩摩訶薩善巧方便教化眾生的數量，是無法得知邊際的。爲了眾生，他運用巧妙的方便，變化自身而顯現，有時化作佛身來教化眾生，有時化作婆羅門身來教化眾生，乃至隨應以何種身相得度，就顯現那種身相而不分別。應以畜生身得度者，就顯現畜生身。應以地獄身得度者，就顯現地獄身。有些眾生在眼前看到他的化身顯現；有些眾生應在睡夢中見到他的顯現而受益，就在睡夢中為他們顯現；有些眾生臨終時只有微弱的意識，想要消除罪業，斷絕惡道，走向善道，就為這些眾生化現各種身相。這些眾生在世時歸依哪位天神，如果見到那位天神就能得到安樂，乃至應該引導他們去往善處，就顯現那位天神讓他們歡喜。善男子！因此，這位虛空孕菩薩，沒有人能夠知道他教化眾生的身相數量的邊際。善男子！

【English Translation】 English version Then, he spoke these verses: 'What my heart desires, let it not be lacking; may you arouse a compassionate heart, and with kindness fulfill my wishes.' At that time, the Bodhisattva Akasagarbha (Akasagarbha: name of a Bodhisattva), with his pure heavenly ear surpassing human ears, having heard the voices of those beings, for the sake of those beings, sometimes manifests himself before them, observing their thoughts and actions, and according to what they can accept, he gives teachings. In this way, he shows various expedient means to those beings. Good man! This Bodhisattva Akasagarbha, having obtained such expedient abilities, is fully equipped to enter the ocean of great wisdom. This Bodhisattva Mahasattva (Mahasattva: great Bodhisattva) Akasagarbha has such inconceivable deeds. Good man! If someone could count the number of drops in the four great oceans, they would know how many there are; but the skillful wisdom and expedient means of this Bodhisattva Mahasattva Akasagarbha in teaching beings are countless. Good man! Suppose someone could know the boundaries of all visible and invisible places in the ten directions of space, they would know how much there is; but the skillful expedient means of this Bodhisattva Mahasattva Akasagarbha in teaching beings are immeasurable. For the sake of beings, he uses skillful means, transforming himself to appear, sometimes transforming into a Buddha to teach beings, sometimes transforming into a Brahmin to teach beings, and even according to whatever form is appropriate for beings to be saved, he manifests that form without discrimination. If beings should be saved by a form of an animal, he manifests as an animal. If beings should be saved by a form of hell, he manifests as a form of hell. Some beings see his manifested form before them; some beings should benefit from seeing his manifestation in their dreams, so he appears to them in their dreams; some beings at the point of death have only a faint consciousness, wanting to eliminate their sins, cut off evil paths, and go towards good paths, so he transforms into various forms for these beings. These beings, during their lives, have taken refuge in which deity, if they see that deity they will obtain peace, and even if they should be guided to a good place, he manifests that deity to make them happy. Good man! Therefore, this Bodhisattva Akasagarbha, no one can know the extent of the number of forms he uses to teach beings. Good man!

！是虛空孕菩薩，得如是等不可思議方便勝智功能具足殊妙之法。此虛空孕菩薩摩訶薩，已入諸佛功德之海。善男子！是故虛空孕菩薩摩訶薩，頭戴顯現摩尼應寶。」

爾時一切大眾在會中者，從佛所聞讚歎虛空孕菩薩已，于虛空孕菩薩即生希有殊特之心，生極尊重恭敬之心，皆悉合掌瞻仰而住，持種種香花、末香涂香、幡蓋寶幢、雜色衣服、雜寶瓔珞、歌誦讚歎種種音樂，供養虛空孕菩薩。

時虛空孕菩薩摩訶薩，持前供具供奉世尊。奉世尊已，在世尊前長跪合掌，而白佛言：「世尊！云何於五濁之世，被大黑闇無明所覆諸眾生內能作佛事？」

佛言：「善男子！譬如虛空，不縛不解無見無迷，而虛空體本性清凈。而虛空內因風動現塵霧煙雲，故名虛空為不凈耳。因水雨故離彼塵等諸障礙法，即得顯現日月星宿，便知刻漏、羅婆時節、晝夜長短、半月滿月、年歲度數。如是如是。善男子！如來一切諸法真如隨於虛空，心之本相本性清凈，但諸眾生以客塵煩惱心意成濁。為彼等故，如來以慈悲等法門雨慈悲雨，被煩惱所濁諸眾生輩，即得清凈無有諸垢。而彼眾生心得清凈，即見佛日出現於世。得智光明潤已，于不思議諸佛功德之內自得曉了，建立彼于勝四念處及聖道中，乃至建立十八不共法大慈大

【現代漢語翻譯】現代漢語譯本：『是虛空孕菩薩（指一位菩薩，以其如同虛空般包容一切的特性而得名），獲得瞭如此不可思議的方便智慧，具備殊勝微妙的法力。這位虛空孕菩薩摩訶薩（指偉大的菩薩），已經進入了諸佛功德的海洋。善男子！因此，虛空孕菩薩摩訶薩，頭戴著顯現摩尼（如意寶珠）的應寶。』當時，所有在法會中的大眾，從佛陀那裡聽聞了對虛空孕菩薩的讚歎后，對虛空孕菩薩生起了稀有殊勝的心，生起了極其尊重恭敬的心，都雙手合十，瞻仰著虛空孕菩薩而站立，拿著各種香花、末香涂香、幡蓋寶幢、雜色衣服、雜寶瓔珞、歌頌讚嘆的各種音樂，供養虛空孕菩薩。這時，虛空孕菩薩摩訶薩，拿著之前的供品供奉世尊。供奉世尊完畢后，在世尊面前長跪合掌，對佛說：『世尊！如何在五濁惡世（指充滿各種污濁的時代），被大黑暗無明所覆蓋的眾生內心，能夠成就佛事呢？』佛說：『善男子！譬如虛空，不被束縛也不被解脫，沒有可見也沒有迷惑，而虛空的本體本性是清凈的。然而，虛空內因風的吹動而顯現塵霧煙雲，所以才說虛空是不清凈的。因為下雨的緣故，離開了那些塵埃等各種障礙，就能夠顯現日月星辰，從而知道時間刻度、羅婆時節、晝夜長短、半月滿月、年歲度數。就是這樣，就是這樣。善男子！如來的一切諸法真如（指事物的真實本性）都隨順於虛空，心的本來面目本性清凈，只是眾生因為客塵煩惱而使心意變得污濁。爲了他們，如來以慈悲等法門降下慈悲之雨，被煩惱所污濁的眾生，就能夠得到清凈而沒有各種污垢。當那些眾生的心得到清凈時，就能見到佛日出現在世間。得到智慧光明滋潤后，在不可思議的諸佛功德中自然能夠明白，建立他們在殊勝的四念處（指四種觀想方法）和聖道中，乃至建立十八不共法（指佛獨有的十八種功德）大慈大悲。』

【English Translation】 English version: 'It is Akasagarbha Bodhisattva (a Bodhisattva named for his all-encompassing, space-like nature), who has attained such inconceivable expedient wisdom, possessing supremely wondrous Dharma powers. This Akasagarbha Bodhisattva Mahasattva (a great Bodhisattva) has already entered the ocean of all Buddhas' merits. Good man! Therefore, Akasagarbha Bodhisattva Mahasattva wears a manifested Mani (wish-fulfilling jewel) as a crown.' At that time, all the assembly members present, having heard the Buddha's praise of Akasagarbha Bodhisattva, developed a rare and extraordinary feeling towards Akasagarbha Bodhisattva, and a deep sense of respect and reverence. They all stood with their palms together, gazing up at Akasagarbha Bodhisattva, offering various fragrant flowers, powdered incense, paste incense, banners, canopies, jeweled streamers, colorful garments, jeweled ornaments, songs of praise, and various musical instruments to Akasagarbha Bodhisattva. Then, Akasagarbha Bodhisattva Mahasattva, holding the aforementioned offerings, presented them to the World Honored One. Having made the offerings, he knelt with palms together before the World Honored One and said to the Buddha, 'World Honored One! How can beings in the five turbid ages (referring to times filled with various impurities), who are covered by the great darkness of ignorance, accomplish the work of the Buddha within their minds?' The Buddha said, 'Good man! It is like space, which is neither bound nor liberated, neither seen nor confused, and the essence of space is inherently pure. However, within space, due to the movement of wind, dust, mist, smoke, and clouds appear, hence space is said to be impure. Because of rain, these obstacles such as dust are removed, and the sun, moon, and stars become visible, allowing one to know the time, the seasons, the length of day and night, the phases of the moon, and the passage of years. It is just like that, just like that. Good man! The Tathagata's (Buddha's) true nature of all Dharmas (teachings) is in accordance with space, and the original nature of the mind is pure. However, beings' minds become turbid due to defilements of external dust and afflictions. For their sake, the Tathagata rains down the rain of compassion through Dharma doors such as compassion, and those beings who are defiled by afflictions become pure and free from all impurities. When those beings' minds become pure, they will see the sun of the Buddha appear in the world. Having been nourished by the light of wisdom, they will naturally understand the inconceivable merits of all Buddhas, establishing them in the superior Four Foundations of Mindfulness (four types of contemplation) and the Noble Path, and even establishing the Great Compassion of the Eighteen Unique Qualities (eighteen unique merits of the Buddha).'

悲真實法中，是故有諸阿羅漢、辟支佛等、諸菩薩輩出現於世。

「善男子！于汝意云何？虛空之效能住于眼不？」答言：「不也。世尊！」佛言：「眼能住于識不？」答言：「不也。世尊！」佛言：「眼住觸不？」答言：「不也。世尊！」佛言：「眼內因觸所生三種之受，於是之中虛空住不？」答言：「不也。世尊！」佛言：「略說乃至耳鼻舌身，亦復應當作如是觀。

「善男子！于汝意云何？意住空界不？」答言：「不也。世尊！」「乃至意中虛空住不？因是法中諸佛如來、應、正遍知出現於世不？」答言：「不也。世尊！」佛言：「善男子！諸眾生等依住虛空不？」答言：「不也。世尊！」佛言：「善男子！于意云何？虛空之性依眾生住不？」佛作是語已，虛空孕菩薩摩訶薩白佛言：「世尊！各各不相倚住，于自境界各不相侵。世尊！一切諸法無有境界，空故無染，一如實際，一如如如，應作是知。世尊！譬如虛空，不可破壞、不可分別、不作分別、不動無礙、無牙無子無果、無名無字、無思無念。如是如是。世尊！一切法相如是知已，菩薩摩訶薩於一切法中得無生忍。」

爾時世尊而說咒曰：

「多地他(一)縛婆何啰阇(二)末奴叉夜(三)祇那阇耶(四)阇那膩莫(五)牟尼呵

【現代漢語翻譯】現代漢語譯本：在悲憫真實的法理中，因此有諸如阿羅漢（斷盡煩惱，不再輪迴的聖者）、辟支佛（無師自悟的聖者）等，以及諸菩薩（發願救度眾生的覺悟者）出現於世。

『善男子！你認為如何？虛空的性質能停留在眼中嗎？』回答說：『不能，世尊！』佛說：『眼能停留在識（辨別作用）中嗎？』回答說：『不能，世尊！』佛說：『眼能停留在觸（接觸）中嗎？』回答說：『不能，世尊！』佛說：『在眼內因觸所產生的三種感受中，虛空停留在其中嗎？』回答說：『不能，世尊！』佛說：『簡略地說，乃至耳、鼻、舌、身，也應當這樣觀察。』

『善男子！你認為如何？意（思維）停留在空界中嗎？』回答說：『不能，世尊！』『乃至意中虛空停留在其中嗎？因為這個法理，諸佛如來（佛的十種稱號之一）、應（應供）、正遍知（完全覺悟者）出現於世嗎？』回答說：『不能，世尊！』佛說：『善男子！諸眾生等依附停留在虛空中嗎？』回答說：『不能，世尊！』佛說：『善男子！你認為如何？虛空的性質依附眾生而存在嗎？』佛說完這些話后，虛空孕菩薩摩訶薩（一位菩薩的名字）對佛說：『世尊！各自不互相依附而存在，在各自的境界中互不侵犯。世尊！一切諸法沒有固定的界限，因為空性而沒有污染，與實際（真理的本質）一致，與如如（真如）一致，應當這樣理解。世尊！譬如虛空，不可破壞、不可分別、不作分別、不動無礙、沒有根源沒有結果、沒有名稱沒有文字、沒有思慮沒有念頭。就是這樣，就是這樣。世尊！菩薩摩訶薩這樣理解一切法相后，在一切法中獲得無生法忍（對不生不滅的真理的領悟）。』

這時，世尊說了咒語：

『多地他(一)，縛婆何啰阇(二)，末奴叉夜(三)，祇那阇耶(四)，阇那膩莫(五)，牟尼呵』

【English Translation】 English version: In the compassionate and true Dharma, therefore, there appear in the world such beings as Arhats (those who have extinguished all defilements and are no longer subject to rebirth), Pratyekabuddhas (those who attain enlightenment on their own without a teacher), and Bodhisattvas (enlightened beings who vow to save all sentient beings).

'Good man! What do you think? Can the nature of space reside in the eye?' He replied, 'No, World Honored One!' The Buddha said, 'Can the eye reside in consciousness (the function of discernment)?' He replied, 'No, World Honored One!' The Buddha said, 'Can the eye reside in contact?' He replied, 'No, World Honored One!' The Buddha said, 'Among the three kinds of feelings arising from contact within the eye, does space reside in them?' He replied, 'No, World Honored One!' The Buddha said, 'Briefly speaking, the same should be observed with the ear, nose, tongue, and body.'

'Good man! What do you think? Does the mind (thought) reside in the realm of space?' He replied, 'No, World Honored One!' 'And does space reside within the mind? Is it because of this Dharma that the Tathagatas (one of the ten titles of a Buddha), Arhats (worthy of offerings), and Samyaksambuddhas (fully enlightened ones) appear in the world?' He replied, 'No, World Honored One!' The Buddha said, 'Good man! Do all sentient beings rely on and reside in space?' He replied, 'No, World Honored One!' The Buddha said, 'Good man! What do you think? Does the nature of space rely on sentient beings?' After the Buddha spoke these words, the Bodhisattva Mahasattva Space-Womb (a Bodhisattva's name) said to the Buddha, 'World Honored One! Each does not rely on the other, and in their own realms, they do not encroach upon each other. World Honored One! All dharmas have no fixed boundaries, and because of emptiness, they are without defilement, consistent with reality (the essence of truth), consistent with Suchness (Tathata), and should be understood in this way. World Honored One! It is like space, which cannot be destroyed, cannot be distinguished, does not make distinctions, is unmoving and unobstructed, has no root and no result, has no name and no words, has no thoughts and no ideas. It is like this, it is like this. World Honored One! After a Bodhisattva Mahasattva understands all dharmas in this way, they attain the forbearance of non-origination (the realization of the truth of non-birth and non-death) in all dharmas.'

At that time, the World Honored One spoke the mantra:

'Tadyatha (1), Vava Haraja (2), Manukshaya (3), Jnanajaya (4), Jnananimo (5), Muniha'

啰(六)阿那也(七)破羅漂頗(八)伽羅婆膩莫(九)阿你捺也(十)阿婆舍舍婆(十一)舍那舍莫(十二)那舍哆多(十三)迦羅莫舍莫(十四)吉唎摩妒毗沙莫(十五)支多那也(十六)雞梨奢都(十七)三舒沙膩(十八)莎呵(十九)」

佛言：「善哉善哉！善男子！汝能于如是眼降伏勝師子安庠步水頻申吼陀羅尼，為諸眾生命終之時，最後出息命欲過時，能滅煩惱障業障法障，滅是障已令生清凈剎中。善男子！汝能行無量無邊諸佛世界，為諸眾生起慈悲心，至於村落城邑府省縣官宮殿及諸國土，至是處已，現種種形種種威儀，說大乘經典教化眾生，于剎利惡行乃至沙門惡行所，斷于種種不善之法，安置一切諸善法中。」

爾時世尊說是法時，于大眾中無量無邊諸天世人得種種三昧陀羅尼諸忍，或復有得十地法中真實智慧。十千人等於無生法中得無生忍。若有眾生執著虛空是有為者，得此燈光明已，有為施根皆悉斷滅，無為施行速現成就。

佛說經已，于大眾中，諸比丘等及天、龍、夜叉、乾闥婆、阿修羅、迦婁羅、緊陀羅、摩睺羅伽、梵釋護世四大天王，聞佛所說此妙經典，一切皆悉歡欣奉行。

虛空孕菩薩經卷下

【現代漢語翻譯】現代漢語譯本：『啰(六)阿那也(七)破羅漂頗(八)伽羅婆膩莫(九)阿你捺也(十)阿婆舍舍婆(十一)舍那舍莫(十二)那舍哆多(十三)迦羅莫舍莫(十四)吉唎摩妒毗沙莫(十五)支多那也(十六)雞梨奢都(十七)三舒沙膩(十八)莎呵(十九)』佛說：『好啊，好啊！善男子！你能夠運用這如同降伏獅子的安詳步水頻申吼陀羅尼（一種咒語），為眾生在臨終之時，最後一口氣即將斷絕之際，滅除煩惱障、業障、法障，滅除這些障礙后，使他們往生到清凈的佛國。善男子！你能夠行走于無量無邊的諸佛世界，為眾生髮起慈悲之心，到達村落、城邑、府省、縣官的宮殿以及各個國土，到達這些地方后，顯現種種形象、種種威儀，宣說大乘經典教化眾生，在剎帝利（統治階級）的惡行乃至沙門（出家人）的惡行之處，斷除種種不善之法，安置一切眾生於諸善法之中。』當時，世尊宣說此法時，在聽眾之中，無量無邊的諸天和世人得到了種種三昧（禪定）和陀羅尼（總持），以及各種忍（對真理的領悟），或者有人在十地法（菩薩修行的十個階段）中獲得了真實的智慧。一萬人等在無生法（不生不滅的真理）中獲得了無生忍（對不生不滅的領悟）。如果有眾生執著于虛空是有為法（因緣和合而生的現象），得到這燈光明（佛法的智慧）后，有為的習氣和根性都將斷滅，無為的修行將迅速成就。佛說完這部經后，在聽眾之中，諸比丘等以及天、龍、夜叉（夜叉，一種鬼神）、乾闥婆（乾闥婆，一種天神）、阿修羅（阿修羅，一種神道）、迦婁羅（迦婁羅，一種鳥神）、緊陀羅（緊陀羅，一種天神）、摩睺羅伽（摩睺羅伽，一種蛇神）、梵釋（梵天和帝釋天）以及護世四大天王，聽聞佛所說的這部微妙經典，都非常歡喜，並遵照奉行。《虛空孕菩薩經》卷下

【English Translation】 English version: 『Ro (six) A na ye (seven) Po luo piao po (eight) Qie luo po ni mo (nine) A ni na ye (ten) A po she she po (eleven) She na she mo (twelve) Na she duo duo (thirteen) Jia luo mo she mo (fourteen) Ji li mo du pi sha mo (fifteen) Zhi duo na ye (sixteen) Ji li she du (seventeen) San shu sha ni (eighteen) Suo he (nineteen)』 The Buddha said, 『Excellent, excellent! Good man! You are able to use this Dharani (a type of mantra) of the Lion's Subduing Peaceful Walking Water Frequent Roar, for the sake of sentient beings at the time of their death, when their last breath is about to cease, to extinguish the afflictions, karmic, and dharma obstacles. After extinguishing these obstacles, you enable them to be reborn in a pure Buddha-land. Good man! You are able to travel through immeasurable and boundless Buddha-worlds, to arouse compassion for sentient beings, and to reach villages, cities, prefectures, provinces, county officials' palaces, and various countries. Having arrived at these places, you manifest various forms and various dignified behaviors, expound the Mahayana scriptures to teach sentient beings, and in the places of evil deeds of the Kshatriyas (ruling class) and even the evil deeds of the Shramanas (monastics), you cut off all kinds of unwholesome dharmas and place all sentient beings in all wholesome dharmas.』 At that time, when the World Honored One was expounding this Dharma, among the assembly, immeasurable and boundless devas and humans attained various Samadhis (meditative states) and Dharanis (mantras), as well as various Kṣānti (patience or acceptance of truth), or some attained true wisdom in the ten Bhumis (ten stages of Bodhisattva practice). Ten thousand people and others attained the Anutpattika-dharma-kṣānti (acceptance of the non-arising of all dharmas) in the non-arising dharma (the truth of non-birth and non-death). If there are sentient beings who cling to the idea that space is a conditioned dharma (phenomena arising from causes and conditions), after receiving this light of the lamp (the wisdom of the Buddha's teachings), their conditioned habits and roots will all be cut off, and their unconditioned practice will quickly be accomplished. After the Buddha finished speaking this sutra, among the assembly, the Bhikshus (monks) and others, as well as the Devas (gods), Nagas (dragons), Yakshas (Yakshas, a type of spirit), Gandharvas (Gandharvas, a type of celestial musician), Asuras (Asuras, a type of demigod), Garudas (Garudas, a type of bird-like deity), Kinnaras (Kinnaras, a type of celestial musician), Mahoragas (Mahoragas, a type of serpent deity), Brahma (Brahma) and Sakra (Indra), and the Four Great Heavenly Kings who protect the world, having heard this wonderful sutra spoken by the Buddha, were all very joyful and practiced accordingly. The Sutra of the Womb of Space Bodhisattva, Scroll 2