虛空孕菩薩經

Thus have I heard. At one time, the Blessed One was dwelling on Mount Khalatika, the abode of ancient seers, together with an innumerable and immeasurable great assembly of bhiksus, all of whom were sramanas who had exhausted the outflows. There was also an assembly of great bodhisattvas, comprising immeasurable, boundless asamkhyeyas of great beings, as numerous as the sands of the Ganges.

After the Blessed One had finished bestowing a prediction upon the Deva Merit, the Blessed One remained silently at rest, and the great assembly did likewise. At that time, in the western direction, an auspicious jewel—namely, a mani treasure—suddenly appeared. Moreover, hundreds of thousands of treasures belonging to Sakra, Lord of the Devas, surrounded the auspicious mani jewel on its left and right. That auspicious jewel drew very near and appeared before everyone.

When the auspicious jewel appeared, all forms and lights present upon that mountain vanished, together with the radiant forms of devas, humans, great spirit kings, and so forth. Sravakas, bodhisattvas, the great earth, fire, wind, water, and all else were completely obscured; only the light of the Tathagata remained undiminished. The great assembly then beheld the Tathagata’s immeasurable and boundless light—ineffable, utterly ineffable—filling the ten directions like empty space. The Blessed One’s light was majestic, extraordinary, brilliant, resplendent, supremely wondrous, and supremely excellent.

All who had gathered in that great assembly, as well as all the sentient beings present there, saw the radiance of their own bodies obscured and vanished, together with all other wondrous forms. From their own physical forms to sensation through contact and so forth, all were likewise. Wherever they looked, everything appeared like empty space.

That light also obscured all the varied lights of the sun, moon, stars, earth, water, fire, and wind, as well as every form. They were no longer objects of the eye. The ears heard no sounds, the nose perceived no fragrances, the tongue tasted no flavors, and the mind, mental consciousness, and so forth could not take anything as an object.

There was neither other nor self, nor were there the six ayatanas. All the great elements and everything that might be sought or desired as an object of sight completely vanished in every direction. Whichever way they looked, they saw only the Buddha’s body, with its excellent marks and manifest radiance, uniquely and supremely honored.

From afar, they saw that jewel, surrounded on its left and right by immeasurable and countless Sakra Devanam Indras whose bodies bore wondrous jewels. That supreme mani jewel alone remained at the forefront. Within the great assembly, only those bodhisattvas abiding in the grounds of the Ten Abodes, those who had attained the Surangama Samadhi, and those who had reached the stage of One More Birth, among others, saw that auspicious sign without alarm, fear, confusion, or regret. Why was this? Because those bodhisattvas had realized the truth of all dharmas, clearly comprehended their true characteristics, and diligently entered the gate of emptiness. For this reason, they were neither alarmed nor afraid, nor did they become confused or regretful.

The other great bodhisattvas, however, as well as the sravakas, devas, nagas, yaksas, asuras, garudas, kimnaras, kumbhandas, hungry ghosts, pisacas, putanas, kataputanas, humans, nonhumans, and others who had come to the assembly, were all startled and terrified, bewildered and overwhelmed, unable to comprehend either this shore or the other. Because of their fear, they each sought one another but could not see one another. Harboring doubt and uncertainty, they all formed this thought: “What sign is this? What are the causes and conditions of this event? Whose awesome power is this?” They wished to resolve their doubts but had no one whom they could ask.

At that time, within that ocean-like assembly, a great bodhisattva named Brahmaniscaya arose, joined his palms, faced the Buddha, and spoke these verses:

All the characteristics of dharmas

Are not known in their true reality.

If people abide in the skandhas,

All six faculties become obstructed.

Contemplate that not one skandha is real—

Especially what is called the form skandha.

Thus they doubt the Buddha’s dharmas,

And sentient beings become deluded.

Excellent indeed, O Great Blessed One!

We pray that You expound the true Dharma.

The Tathagata, beyond this and the other shore,

Teaches us to know the “gate of patience in emptiness.”

That greatly diligent one,

Whose samadhi-body is difficult to describe,

Wears the greatest mani treasure

As an ornament upon the crown of his head.

The jewels upon the Lord of the Devas’ body

Surround him immeasurably on the right and left.

Those people are about to arrive;

This auspicious sign has appeared beforehand.

Those bodhisattvas

Have all attained the Surangama Samadhi.

Such wise beings

Wish to behold the Buddha, the Blessed One.

Those who come to this place

Expound the profound, unobstructed Dharma.

May the Buddha comfort this assembly!

—That one has compassion for you!

These people are about to arrive;

This scene has appeared beforehand.

Then the Buddha, the Blessed One,

Said to the bodhisattvas:

—It is just as you have said;

This is a samadhi’s sphere.

If one hears and abides in nonexistence,

That person is able to abide in wisdom.

This is the sphere of awesome spiritual power

Of the Space Matrix Samadhi.

Abiding where there is no speech,

The samadhi first manifests its signs.

If people abide in the two views,

They will remain forever deluded.

Clinging to annihilationism and eternalism,

They immediately lose both this and the other shore.

If those who hold these two views

Wish to be swiftly liberated,

They should not speak such words;

Then they will swiftly realize the grounds.

At that time, after speaking these verses, the Blessed One said to that bodhisattva:

“O you! Nevertheless, they are only beginners. Bodhisattvas who seek to teach and transform them should do so through verbal expressions and characteristics, employing the power of skillful means.

They should teach them by relying upon conditions such as the six paramitas, and even the original characteristics of the great elements as they successively give rise to one another, thereby enabling them to attain realization. Once they have attained realization, only then can they understand all dharmas as being without words or discourse. They should know their essential nature and their place of arising, and should extinguish conditioned grasping.

Because the skandhas are without substantial form, this should be realized and known. They must not be allowed to fall into the views of annihilationism or eternalism. Once they have relinquished these two extremes, they will no longer be alarmed, afraid, overwhelmed, or regretful.

They will not give rise to thoughts of grasping at conditions among the dharmas, and they will swiftly bring the paramitas to perfection, fully and completely accomplishing them. Nor will they abide in the two views of annihilationism and eternalism.”

At that time, when the Blessed One had finished expounding this Dharma, those in the great assembly could once again see one another just as before, without any difference. The forms and lights they had formerly seen appeared as before; the sounds they had formerly heard could once again be heard as before; and whatever they had experienced or touched was likewise restored. The Blessed One then raised his right hand and proclaimed:

– This is indeed the great bodhisattva Ākāśagarbha, who is coming to where I am. He has attained samādhis as abundant as the waters of the great ocean. His fulfillment of the bodhisattva practices is as complete as Mount Sumeru. In great wisdom he is like space; in diligently practicing vigorous effort, like a mighty wind; in the various kinds of patience, like vajra; in prajnaparamita, like space; among the assembly of bodhisattvas, like a great banner; upon the path leading to nirvana, like a great caravan leader; in roots of goodness, like a treasury of the earth; for all who are poor, like a vessel of virtue; for beings in darkness, like the radiance of the sun; for those who have lost their way, like the full moon; for frightened beings, like Mount Sumeru; for beings afflicted by the sufferings of illness and the defilements, like the nectar of immortality; for beings whose roots of goodness have been severed, like a supporting staff; upon the path to rebirth in the heavens and the path entering nirvana, like a bridge; for crossing to the other shore, like a great ship; for ascending to the heavens, like a stairway to a lofty pavilion; and if anyone is maligned by others, he serves as a parasol for that person. Toward followers of non-Buddhist paths he is like a lion; amid the burning torments, like cool water; against Māra and hostile enemies, like bronze armor; amid mistaken learning, like a wise teacher; for roots of goodness, like the great earth; for those who delight in floral headdresses, like fragrant flowers; for those who observe the precepts and know contentment, like a bright mirror; for those without shame or moral dread, like a sword; for the inner maladies of beings, like a skilled physician; for hungry beings, like a deity of merit; for thirsty beings, like a moon-pearl; for those who are weary and deprived, like beds and bedding; for those who diligently seek samādhi, like a sun-pearl; for beings whose aspiration is directed toward bodhi, like a vehicle; for beings who delight in meditative concentration, like a cool pond; and for beings who delight in the aids to bodhi, like a floral headdress. That good man is also like a great fruit for those who cultivate the pāramitās. For those who cultivate the various bhūmis, that good man is like a wish-fulfilling maṇi jewel. For those who cultivate the Śūraṅgama Samādhi, he is like a pārijātaka tree. That good man is like a keen-edged sword, cutting through all the fetters of views. That good man is like vajra, destroying all habitual tendencies of the defilements. He can subdue all the hosts of Māra and, through skillful means, open the treasury of the earth for beings. That good man reveals skillful means and supreme wisdom. That good man can sustain and preserve the true essence of all dharmas. He is also like a floral headdress adorning all the deeds of the pratyekabuddhas, like a protective garment for all assemblies of śrāvakas, like a pure eye for all devas, like a straight path among all human beings, and a refuge for animals. He has compassion for hungry ghosts and rescues those suffering in the hells. Moreover, for all beings he is a great vessel of precious qualities and a great field of merit, and for the bodhisattvas he is like a great vehicle. That good man is like a great minister who, in the presence of the Buddhas, the Tathāgatas, Arhats, and Samyaksaṃbuddhas of the three times, is always able to guard the gates to the city of the Dharma. That good man adorns his body with the eighteen distinctive qualities and possesses the wisdom of all Buddhas. He is worthy to receive the various offerings presented by all beings, with the sole exception of the Tathāgata. All of you in this assembly should bring offerings to welcome him and, each according to your ability and means, provide for, honor, and praise him. Bring various precious objects, banners, pennants, jeweled canopies, incense, flowers, floral headdresses, powdered incense, anointing incense, floral ornaments, and many kinds of adorned jeweled necklaces. Fill precious vessels with fragrant water and sprinkle the main road clean. Adorn both sides of the road with various jeweled necklaces, and extol that good man by chanting manifold praises of his virtues. Why is this? Because before long, all of you will attain such manifold vessels of merit and virtue.

At that time, the entire assembly gathered there rose to their feet and faced westward, toward the place from which the great bodhisattva Space-Womb was coming. They bowed their heads, joined their palms in reverence, and felt immeasurable joy and delight. Smiling happily, they stood upright and waited. The supreme great bodhisattvas and great śramaṇas, the heavenly kings, dragon kings, yaksha kings, asura kings, garuda kings, kinnara kings, mahoraga kings, and sages possessing the five superknowledges within that great assembly each thought: “What offerings shall we use today? What supremely excellent and magnificent offerings shall we present and provide to that good man?”

At that time, the great bodhisattva Space-Womb manifested his power of spiritual transformation, making this three-thousandfold great-thousand world-system as level as the palm of a hand and composed of the seven treasures. All mountains, rivers, sand, saline soil, lofty peaks, rocky ledges, mounds, pits, clods of earth, boulders, foul places, putrid excrement, thorns, gravel, and the like were utterly eliminated without remainder. All clouds, mist, dust, smoke, impurities, and the like, as well as all harsh sounds, were dispelled, and manifold kinds of music arose.

Throughout this great-thousand world-system, all varieties of trees were transformed into the seven treasures. The branches, leaves, flowers, and fruits of those jeweled trees emitted subtle and wondrous fragrances. All varieties of medicinal herbs growing upon the earth—whether large or small, with branches and leaves or without branches and leaves—were transformed into the seven treasures.

Within this great-thousand Saha world, there was no sick person who was not cured. All the sufferings of beings in the hells, hungry ghosts, and animals were completely eliminated. Among the beings there, the hungry received food, the thirsty received drink, and the naked received clothing, as well as all kinds of subtle and wondrous jeweled necklaces.

Thus, within the Saha world, all beings obtained whatever delighted their hearts, and none remained unsatisfied. Their physical forms became upright and beautiful, unequaled in the world, supremely excellent and extraordinary. Their six faculties were complete, every bodily feature was perfect, and they were freed from all afflictions.

Their minds attained tranquil stillness, they delighted in practicing wholesome conduct, and they developed pure faith in the Buddha, Dharma, and Sangha.

In this manner, all the various members of the great assembly gathered at that congregation held naturally manifested responsive jewels in both their right and left hands. From within those responsive jewels issued manifold subtle and wondrous rays of light, illuminating and filling this entire three-thousandfold great-thousand world-system, which soon became completely radiant. Those responsive jewels also emitted manifold subtle and wondrous sounds.

From the sky rained all kinds of treasures, jeweled banners and canopies, jeweled necklaces, fragrant flowers, floral wreaths for adorning the hair, precious vessels, and sweet fruits. There also rained all kinds of priceless garments and golden silks; all kinds of pearl-net curtains; all kinds of utpala flowers, puṇḍarīka flowers, padma flowers, kumuda flowers, agarwood incense, and the like; and all kinds of powdered incense, such as ox-head sandalwood, red sandalwood, white sandalwood, and the like.

The road along which that bodhisattva would pass was naturally sprinkled with water and swept clean. On both sides of the road appeared two rows of corridor-like halls adorned with the seven treasures, resembling the Difficult-to-Surpass Dharma Hall of Śakra, Lord of the Devas. Within those halls there naturally appeared celestial maidens of every form, resembling the wives and consorts of Māra, king of the Desire Realm. They all played the five kinds of subtle and wondrous music, delighting one another, some singing and some dancing.

After creating such jeweled corridors, he manifested in the sky above the Buddha’s head a jeweled canopy like that used by Brahmā, king of the heavens. Equal in length and breadth, it measured one hundred yojanas across. Its covering was made of precious red silk; lustrous pearls hung down on all four sides; and other jeweled necklaces adorned every part of it. From those jeweled necklaces issued the five tones of music.

All the grasses and trees growing upon the earth—whether large or small, tall or short, beautiful or ugly—emitted the five kinds of heavenly music, which every sentient being heard. Having heard those sounds, there was no one who failed to attain the Stage of Non-Retrogression and ultimately reach unsurpassed, complete, perfect enlightenment.

At that time, when the entire assembly gathered there saw the great bodhisattva Space-Womb manifest such magnificent great spiritual power, they felt immeasurable joy and delight and conceived an extraordinary thought. They then reflected: “Today, before the Blessed One, how shall we arrange a special seat for that good man?”

At that time, before the Blessed One, there naturally appeared a lotus seat whose stalk was made of silver, whose petals were made of purple gold, whose dais was made of agate, and whose stamens were made of Brahmā-maṇi jewels. Equal in length and breadth, it measured one krośa across. Its petals were immeasurably numerous, numbering hundreds of thousands.

All around that lotus, immeasurable and boundless hundreds of thousands of lotus seats naturally sprang forth, each exactly like the first lotus seat, without any difference. Furthermore, upon that great lotus, the great bodhisattva Space-Womb was seen naturally manifested, sitting cross-legged and wearing a responsive jewel upon his head. Upon the surrounding lotuses, immeasurable and boundless bodhisattva attendants were likewise naturally manifested, sitting cross-legged.

At that time, the great bodhisattva Maitreya spoke in verse to the great bodhisattva Medicine King:

The great bodhisattvas who came before,

Though possessing great renown,

Bowed at the feet of the Blessed One,

Then withdrew and sat upon lotus seats.

Yet this victorious one, upon arriving,

Manifested magnificent adornments;

Why did he not bow at the Blessed One’s feet,

But boldly seated himself upon the lotus dais?

At that time, the great bodhisattva Medicine King replied in verse to the great bodhisattva Maitreya:

This is precisely because he beholds

The Dharma of suchness realized by the Blessed One;

He perceives no sentient beings

And is unstained by discriminating distinctions.

Then the great bodhisattva Maitreya again replied in verse to the great bodhisattva Medicine King:

If he perceives no sentient beings

And abides in the limit of reality,

Why does he manifest these adornments?

Resolve the doubt within my mind!

At that time, the great bodhisattva Medicine King again replied in verse to the great bodhisattva Maitreya:

These are the skillful means of the wise,

Employed to transform all sentient beings.

Those who possess no understanding of suchness,

Foolishly cling and abide in discriminations.

Therefore, that wisdom of conventional truth is manifested;

Not comprehending ultimate truth, beings suffer every torment.

To enable them all alike to attain liberation,

He thus manifests such magnificent adornments.

At that time, the Blessed One praised the great bodhisattva Medicine King, saying:

– Excellent! Good man! It is so! It is so! It is exactly as you have said! Suppose that all beings were ordinary beings; those beings certainly could not know the liberative expedient means and sphere of a stream-enterer. Suppose that all beings attained the fruit of stream-entry; those beings still could not know the liberative expedient means and sphere of a once-returner. Likewise, a once-returner could not know the expedient means and sphere of a non-returner. A non-returner could not know the expedient means and sphere of an arhat. An arhat could not know the liberative expedient means of a pratyekabuddha. Suppose that all beings attained the path of solitary awakening as pratyekabuddhas, like rhinoceroses dwelling alone without companions. Those condition-awakened ones could not know the liberative expedient means and sphere of one who, having attained the patient acceptance of the non-arising of dharmas, guides beings to liberation. Suppose that all beings attained the patient acceptance of non-arising; they still could not know the expedient practice of faith, the realization of true suchness, and the contemplative establishment of the great bodhisattva who possesses eloquence and the Shurangama Samadhi; nor could they know whence it arises or where it ceases. This good man, Bodhisattva Matrix of Space, attained the patient acceptance of the non-arising of dharmas immeasurable and incalculable kalpas ago, and he has also attained unobstructed eloquence and the Shurangama Samadhi. He knows the minds of beings and the inclinations within their hearts. Therefore, this bodhisattva causes immeasurable and boundless beings to behold great adornments and the manifestation of spiritual powers, enabling them to abide in the stage of disenchantment and detachment. When this good man vanishes from this place, conceals his body so that it no longer appears, and then appears in the west, one should know that in this realm he teaches the three vehicles together. For this reason, he manifests the Samadhi of Boundless Space and the supreme knowledge of spiritual powers. Having manifested this samadhi, he causes beings to give rise to perceptions of disenchantment and detachment; afterward, he manifests conventional truth and manifests entry into the Samadhi of Adornment. Having manifested entry into that samadhi, through it he teaches and transforms immeasurable and boundless beings. Good man! If this good man were to reveal directly the sphere of true suchness and the adornment of the patient acceptance of the non-arising of dharmas, the minds of all humans and devas would immediately become disturbed and bewildered. Even bodhisattvas of the eighth bhumi would be bewildered, how much more so anyone else! Good man! No one can know the manifested characteristics of the sphere of mental activity of this great bodhisattva. This good man has entered such a profound, subtle, and wondrous Dharma of merit and possesses such immeasurable and boundless wisdom in skillful means. He has entered the ocean of the Dharma of all Buddhas, is free from doubt, does not depend upon others for awakening, himself knows expedient means, and has sufficient power to act as a Great King for the entire great assembly of beings. Good man! This good man, Bodhisattva Matrix of Space, is like a jeweled banner: he can reveal to all beings the path to the heavens and the way of liberation; he can remove the sickness of afflictions from the minds of beings and extinguish the great, virulent sufferings of their bodies. Good man! If beings have fallen into the wilderness of wrong views, beset by dangers and delusion, unable to understand expedient means, yet wish to seek rebirth in the heavens or seek nirvana, and if those beings can sincerely burn agarwood incense and reverently bow at the feet of the great Bodhisattva Matrix of Space, this good man will know their minds and the genuine practices of reverence and faith within their hearts. He also knows how those beings have aroused the hindrance of afflictions and become deluded and confused; he knows the deeds fashioned by their mental karma in the past and the roots of goodness they have planted according to their capacities—whether they planted roots of goodness in the presence of Buddhas, the Dharma, or the Sangha; whether they performed deeds of giving or deeds of observing the precepts; or whether they wished inwardly to realize the Dharma. This good man may then appear before them in a dream or during the day and, through skillful means, reveal the path of Ultimate Truth. Having employed these expedient means, he enables beings to understand wrong views, give rise to wholesome aspirations, cut off erroneous paths, extinguish false ways, and return to Right View. When they have truly attained these three right practices, they immediately fulfill the righteous aspirations in the depths of their hearts or encounter a true spiritual friend. Through such a spiritual friend, they eliminate the foulness and sickness of afflictions and wrong views, and swiftly free themselves from the bonds of the evil destinies. They then acquire the causes and conditions for wholesome conduct and supreme aspirations. Such people swiftly attain mastery of mind and conduct and also come to abide securely in the ten profound acceptances. If beings suffer from various urgent illnesses arising in their bodies; if some have lost their original clarity of mind; if some have lost their eyes or tongues; if their six sense faculties are incomplete; or if some minor part of their bodies is defective—if those beings can sincerely bow to Bodhisattva Matrix of Space or invoke his name, all their wishes will be fulfilled. If beings wish to cure their illnesses, they should rise early in the morning, bathe with fragrant water, purify their bodies and mouths, face east, burn agarwood incense, and bow at the feet of the greatly virtuous Bodhisattva Mahasattva Matrix of Space. Then, while they sleep, that good man may suddenly appear before the sick person in a dream, transforming himself into the body of a brahmin, the deva Shakra, the Deva of Merit, the Deva of Great Eloquence, a kshatriya, a great minister, a magistrate, a physician, a parent, a boy, or a maiden. Through expedient means, he causes the illness to be swiftly eliminated. Or he may reveal an expedient method for preparing effective medicine, enabling the sick person to be entirely freed from every affliction. If beings seek wealth; seek great learning and the recitation and recollection of sutras and treatises; delight in tranquility and wish to contemplate deeply in meditation; seek extensive wisdom; seek fame; seek skill in the arts; seek ascetic practice; seek official position; seek a handsome appearance; seek precious treasures; seek roots of goodness; seek a good voice; seek many children; seek wives or concubines; seek relatives and dependents; seek many followers; seek to practice giving; seek to observe the precepts; seek patience; seek diligence; seek meditation; seek prajna; seek a fine voice and lucid speech; seek to serve others and express their intentions; seek liberation from every transgression; or seek to exhort others to practice giving, up to and including the cultivation of wisdom; or seek longevity—or if some beings are impoverished, possess little wealth, and continually give rise to stinginess and greed, and one wishes to cause them to abandon stinginess and greed and cultivate generosity; or if some violate the precepts and one wishes to cause them to observe the precepts; or if some are indolent and one wishes to cause them to become diligent; and so forth, up to those who lack wisdom and whom one wishes to cause to cultivate wisdom; if beings have not yet attained a definite vehicle, he teaches them to practice the Lesser Vehicle; and those who seek to liberate themselves alone he teaches the vehicle of condition-awakening. To all such beings, this good man reveals expedient means, enabling them to understand and accomplish the practices described above.

If there are sentient beings who lack loving-kindness, who protect only themselves and do not relieve the suffering of others; or if there are sentient beings who think: “What skillful means should I now employ?”; or if there are sentient beings who wish to arouse the mind of the Way but are obstructed by others—when those sentient beings wish to restore that aspiration and devise such skillful means, that bodhisattva manifests teachings to establish them in the four Brahma-abodes... and even teaches them to cultivate great loving-kindness and great compassion.

Those sentient beings should pay homage to Bodhisattva Ākāśagarbha, either in an aranya or in a secluded place. They should burn agarwood incense, tagara incense, or sandalwood incense; bathe with scented water; purify body and speech; join their palms and kneel; prostrate with all five limbs touching the ground; pay homage to all Buddhas of the ten directions; and recite this dharani:

Đa địa tha (1) A mật lợi xá (2) A mật lợi xá (3) Ca lâu ni ca (4) Già la già la (5) Tỳ giá la (6) Chiên giá la (7) Ca lâu ni ca (8) A la một la (9) Hà la mạt la (10) Tỳ già đà lị (11) Ma ma khư (12) Bồ xà mạt na ca lâu ni ca (13) Chân đa mạt nhị (14) Bổ la dạ ca lâu ca (15) Tát bà quán mê tát tha bát dạ (16) A xà nhã đà lý (17) Tát phá kiềm (18) Tát phá kiềm (19) Hầu lâu đế tỳ tỳ già kiềm (20) Địa lị sát tra tỳ tỷ già kiềm (21) Ca lâu ni ca bộ lị dạ đố ma ma (22) Tát ca sắc dạ (23) A quán dạ (24) Tát bà bát đạt xá (25) A thự ca già đế (26) Tá ha (27).

When this dharani is recited, that good man immediately appears before them. He may transform himself into the form of a human, a wild beast, or a bird. Or he may come while concealing his body and not appearing visibly.

Having observed the depth or shallowness of that sentient being’s meritorious karma, he then assumes an appropriate form or produces a voice, revealing the skillful means of the One Vehicle so that, through a single expedient, that sentient being can guide immeasurable hundreds of thousands of sentient beings. He causes those not yet established in a definite vehicle to become established in a definite vehicle, whether the vehicle of the shravakas or that of the pratyekabuddhas.

In a single instant, those sentient beings develop wisdom in skillful means and, with little effort, cause others to enter the Mahayana stage of non-retrogression... He even teaches and reveals all kinds of samadhis, dharanis, the perfection of patience, and so forth... until he causes them to abide in the tenth bodhisattva bhumi. Good man!

Bodhisattva Ākāśagarbha has attained such wisdom of great loving-kindness and compassion and such skillful means, and so forth. Good man! I shall now briefly explain their essential meaning for you.

Even if someone could measure space to its utmost boundary, it would still be difficult to measure this good man’s great wisdom of skillful means, great loving-kindness, great compassion, dharani mastery, and samadhi. This great bodhisattva has attained such inconceivable qualities of the Dharma, and so forth. Good man!

When Bodhisattva Ākāśagarbha sees sentient beings who have abandoned flattery and deceit, departed from perverse intentions, aroused sincere and honest resolve, perfected right view, neither slander others nor praise themselves, relinquished stinginess, greed, and jealousy, are free from flattery and deceit, do not seek fame, and possess pure faith... that good man, out of compassion for those pure sentient beings, reveals wisdom, skillful means, and diligence.

Through such skillful means, such wisdom, and such diligence, those sentient beings escape calamities, arouse the bodhi-mind, and will attain unsurpassed, complete, perfect enlightenment. That good man teaches those sentient beings to dedicate all their roots of goodness to the path of bodhi. They will attain the true path and the stage of non-retrogression and will swiftly reach unsurpassed, complete, perfect enlightenment.

That good man teaches those sentient beings to create benefit through such skillful means, perfect wisdom and diligence, accomplish the six paramitas, and arouse a mind of great power; they will swiftly attain unsurpassed, complete, perfect enlightenment. Good man! Such are the inconceivable supreme wisdom, skillfulness, extraordinary means, and guidance of sentient beings attained by Bodhisattva Ākāśagarbha!

At that time, the great bodhisattva Maitreya addressed the Buddha:

“World-Honored One! For what reason does this good man wear a wish-fulfilling jewel upon his head? Why is it so radiant? Why does it possess such awesome power and such extraordinary ability to manifest, while the other bodhisattvas do not possess this?”

The Buddha told the great bodhisattva Maitreya:

“Good man! This good man, Bodhisattva Mahasattva Ākāśagarbha, has perfected great loving-kindness toward sentient beings and constantly teaches and transforms them without ever resting. Seeing sentient beings caught in great calamities, he wishes to rescue them from suffering and therefore never rests.

If sentient beings violate the four grave precepts, are about to fall into the evil realms, abandon their roots of goodness, and destroy all that is wholesome, this good man becomes a great physician for them. If he sees sentient beings who have fallen into ignorance and the net of wrong views and are in the perils of hell, this good man becomes like sunlight for them, illuminating their transgressions and extinguishing the four grave karmas; for those sentient beings, he removes the thorn of doubt from their hearts.

If sentient beings have shattered the vessel of their minds, and this good man sees that they have destroyed the practices of the Dharma, been overcome by afflictions, lost the true Dharma, and are about to enter the evil realms; that they have no refuge, no protector, and have forsaken all wisdom—then, for those sinful sentient beings, this good man becomes like a supporting staff and reveals the right path. He washes away the defilements of transgression, affliction, impurity, and evil, making them fragrant and pure.

He teaches them to turn their backs upon the evil realms and, like a great vehicle bound for the heavenly realms, enables them swiftly to attain nirvana. Some sentient beings are oppressed by desire, their deluded minds burning with torment. Some blaze with anger and contend with one another, while pride and jealousy never cease even for a moment, and the disturbances of affliction cause them to lose their original minds.

Some sentient beings have hearts so veiled by the darkness of ignorance that they cannot escape it; they do not understand causes and do not fear the consequences of future lives. Some sentient beings amass treasures extensively, yet their hearts are never content. Some sentient beings continually commit all ten evil deeds without ever ceasing.

For the sake of these sentient beings, this good man closes the gates to the evil realms and opens the paths of humans and devas. Like a wondrous vehicle set in motion, he causes them to be reborn in the heavens and establishes them upon the right path of liberation and nirvana. For this reason, this good man is worthy of offerings from devas and humans, with the sole exception of the Tathagata, the Arhat, the perfectly and completely enlightened Buddha.”

At that time, the great bodhisattva Maitreya addressed the Buddha:

“World-Honored One! The Buddha previously spoke of four grave transgressions. What are these four? When sentient beings have committed these four grave transgressions, they lose all goodness, sever their roots of goodness, fall into the evil realms, betray their original vows, become bound by afflictions, and are despised by devas and humans.... When this good man sees such evil sentient beings, how does he rescue them from suffering, establish them in a place of peace and happiness, and enable them to become fulfilled?”

At that time, the Buddha told Bodhisattva Maitreya:

“Good man! A kshatriya king may commit five grave evils. If such a king commits these five evils, he will entirely lose the roots of goodness he cultivated in former times, forget his original vows, become shrouded by afflictions, be separated from all the joys of devas and humans, and fall into the evil destinies, with no time of release. Good man! If an anointed kshatriya king forcibly seizes property belonging to the Buddha, property belonging to the Sangha, property belonging to the Sangha of the four quarters, or offerings made by people of faith—whether he seizes them himself or orders others to seize them—this is called the first extremely evil grave offense.

“If an anointed kshatriya king slanders the true Dharma—whether the Shravaka Vehicle, the Pratyekabuddha Vehicle, or even the Mahayana—himself slandering it and refusing to believe, preventing others from practicing it, and ordering them to conceal it, this is called the second extremely evil grave offense.

“If an anointed kshatriya king compels disciples who have renounced the household life for my sake, shaved off their hair and beard, and donned the kashaya robe—whether they observe the precepts or do not observe them—to remove their kashaya robes and commands them to return to lay life; or if he accuses them of crimes, beats them, binds them, reviles them, banishes them to distant regions, orders their possessions to be stolen, has them imprisoned, or puts them to death, this is called the third extremely evil grave offense.

“If an anointed kshatriya king kills his father, harms his mother, kills one of my arhat disciples, causes a schism in the harmonious Sangha, or draws blood from the body of a Buddha—if he commits even one of these five heinous offenses, or merely gives rise to the intention in his mind—this is called the fourth extremely evil grave offense. If an anointed kshatriya king says that there is no cause, disregards the results in future lives, and commits the ten evil karmas, particularly by instructing sentient beings to perform the ten unwholesome deeds and establishing the ten evils, this is called the fifth extremely evil grave offense.

“Good man! If an anointed kshatriya king commits even one of these five evils, all the roots of goodness he cultivated in former times will be utterly lost and destroyed. He will turn against his original vows, become enveloped by afflictions, lose the joys of devas and humans, and afterward fall into the evil destinies for immeasurable kalpas, with no appointed time of release.

Good man! For the sake of such sentient beings, this great bodhisattva Gaganagarbha is born in frontier regions and manifests his body, sometimes appearing as a shramana, a brahmin, and so forth. With dignified deportment and serene bearing, he observes those sentient beings and manifests a corresponding body according to whatever kind of person they are.

By skillful means, he displays such bodily forms everywhere and teaches the Dharma before such kings. To those who have never before heard teachings concerning omniscience, the profound sutras, observance of the precepts, patience, and the practices and characteristics of the various bhumis, this good man expounds them. He reveals that the anointed kshatriya king formerly committed offenses and engaged in unwholesome conduct, causing the king to feel remorse, shame, and moral dread, to seek forgiveness, and not dare commit them again.

The king abandons evil deeds and repents of his transgressions; afterward, he cultivates merit, practices great generosity, establishes wholesome karma, is reborn in a higher realm, and then attains liberation.

“Good man! All great ministers may commit five grave offenses. If a great minister seizes property belonging to the Buddha, property belonging to the Sangha, or property belonging to the Sangha of the four quarters, this is called the first grave offense. If a great minister devastates a country, village, or settlement; destroys city walls or moats; or devastates another country, this is the second grave offense.

“If a great minister slanders the true Dharma—whether the Shravaka Vehicle, the Pratyekabuddha Vehicle, or the Vehicle of Omniscience—or if he himself slanders it or instructs others to slander it, prevents them from practicing it, and conceals it rather than making it known, this is called the third grave offense.

“If a great minister gives rise to the intention to disturb the Blessed One’s disciples who have renounced the household life and intimidates them—whether they observe the precepts or do not observe them, whether they are diligent or are not diligent—and strips them of their kashaya robes, forces them to return to lay life, accuses them of crimes, beats them, binds or confines them, humiliates, rebukes, or intimidates them, orders them to be imprisoned, or puts them to death, this is called the fourth grave offense.

“If a great minister commits the five heinous offenses—whether one, two, three, four, or all five kinds of evil karmic offenses—this is called the fifth grave offense.”

Good man! If a great minister commits even one of these five grave offenses, that minister loses the fruits of his past conduct; all the roots of goodness he has cultivated are entirely destroyed; he turns against his original vows, forfeits the joys of gods and humans, falls into the evil destinies, and undergoes immense suffering.

Good man! For the sake of such beings, this great bodhisattva Ākāśagarbha manifests birth in the borderlands, dwells there, and displays various bodily forms. He may appear in the form of a śramaṇa, with serene and dignified deportment, and teach them the Dharma; he may appear in the form of a brahmin, with proper and composed bearing; or he may appear as a young boy and teach them the Dharma. Everywhere, this good man manifests a living bodily form. Knowing the roots of goodness originally possessed by those beings, he teaches them the Dharma accordingly.

To those who have never heard the profound and wondrous sutras taught by the Buddhas, the dharanis, the teachings on patience, the various bodhisattva grounds, and so forth, this good man offers comfort and reassurance and teaches the Dharma. Employing skillful means, he causes those great ministers to repent and openly disclose their offenses, to give rise to shame and remorse, and to confess those evil deeds. After they have abandoned all offenses, he instructs them to practice generosity and diligence, uphold the precepts, and establish wholesome karma, so that they may be reborn in the higher realms and attain the path of nirvana.

Good man! Those of the śrāvaka vehicle may commit five kinds of grave offenses. What are the five? The first is killing; the second is sexual misconduct; the third is stealing; the fourth is false speech; and the fifth is damaging an image of the Buddha or causing the Buddha’s body to bleed. These are called the five kinds of grave offenses.

If any of my śrāvaka disciples commits even one of these five acts—and so forth, as explained above—this great bodhisattva Ākāśagarbha, for the sake of such beings, takes birth where they dwell and manifests a bodily form. He may appear as a śramaṇa or a brahmin. This good man assumes a bodily form resembling theirs and accords with their deportment, then teaches them many kinds of subtle and wondrous meanings of the Dharma. He expounds and elucidates the many Dharma gates, the extremely profound sutras, the dharanis, all the grounds, and the other teachings spoken by the Omniscient One.

Upon hearing them, those offenders regret the many evils they committed in the past, keep them in mind without forgetting, give rise to profound shame and remorse, confess those offenses, and dare not commit them again. After confessing their offenses, they practice generosity, bring the ascetic practices to fulfillment, and advance with courageous diligence. When their lives end, they are reborn in a higher realm and later attain nirvana. They then give rise to the aspiration to enter the practices of the Mahayana and the conduct of a bodhisattva.

Good man! Those of the Mahayana may commit eight kinds of grave offenses. After committing these eight grave offenses, bodhisattvas who are beginners in the practice lose the roots of goodness they cultivated in the past. All those roots of goodness are destroyed; they turn against their original vows, are overwhelmed by afflictions, are despised by gods and humans, turn away from the Mahayana, and immediately fall into the evil destinies. For a long time, they remain in states of affliction and are separated from spiritual friends.

Good man! What are the eight? Suppose there are beings who, because they created evil causes and conditions in the past, are born in an impure realm. Because those beings have not planted the causes and conditions for roots of goodness, only through a spiritual friend are they able to hear the extremely profound and wondrous sutras of the Mahayana. Their minds are narrow and inferior, and they are likewise unable to cultivate many roots of goodness.

A bodhisattva who is a beginner in the practice, although having given rise to the aspiration for unsurpassed perfect awakening, hears these extremely profound sutras on signlessness and then reads, recites, explains, and teaches them to others. According to what he has heard and recited, he proclaims and expounds to all kinds of foolish beings, who are like mute sheep, the previously taught Dharma spoken by the Omniscient One, and instructs them to read and recite it.

Those ordinary beings lack merit and, because they possess the minds of ordinary beings, are unable to comprehend the meaning of the profound Dharma. After hearing that Dharma, they become frightened and remorseful. They then turn away from unsurpassed perfect awakening and instead give rise to the aspiration to study and practice the śrāvaka vehicle.