虛空藏菩薩經

Thus have I heard. At one time, the Buddha was dwelling on Mount Khalatī, at the abode of the Muni sage, together with an immeasurable assembly of great bhikshus and with an immeasurable, boundless, incalculable number of great bodhisattvas, as numerous as the sands of the Ganges, all of whom had come from Buddha lands in other directions. At that time, the Blessed One wished to expound to the great assembly the Sutra of the Four Unobstructed Eloquences, the Threefold Knowledge, Abiding in the Brahma Conduct, and the Dharani for Destroying the Obstructions of Evil Karma.

At that time, in the west, beyond worlds as numerous as eighty times the sands of the Ganges, there was a Buddha land called Accumulation of All Fragrances. The beings in that land were subject to the five defilements. In that land was a Buddha named Victorious Flower-Opening Treasury Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One. That Buddha was then turning the wondrous wheel of Dharma for the great assemblies.

There was a great bodhisattva named Akashagarbha who, having heard the profound and wondrous Dharma from that Buddha, had attained the meditative concentrations. That bodhisattva saw an immeasurable, boundless, incalculable number of great bodhisattvas in other directions rising bodily into the sky and traveling eastward. From afar, he also saw a great light in a world to the east. He immediately went before the Buddha Victorious Flower-Opening Treasury, bowed with his head at the Buddha’s feet, circumambulated him hundreds of thousands of times, knelt with palms joined, and addressed the Buddha:

“Blessed One, I see an immeasurable, boundless, incalculable number of bodhisattvas in other directions rising bodily into the sky and traveling eastward. Moreover, from afar I see a great light in a world to the east. What causes these events? I pray that you will explain them fully to me.”

The Buddha Victorious Flower-Opening Treasury said to Bodhisattva Akashagarbha:

“Good man, eighty Ganges-sands worlds east of here is a Buddha land called Saha. The beings in that land are subject to the five defilements. In that land is a Buddha named Shakyamuni Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One. He is now dwelling on Mount Khalatī, at the abode of the Muni sage.

“To ensure that the Dharma continues without interruption; to ensure that the Three Jewels perpetually abide in the world; to subdue the maras and establish the banner of Dharma; to close the gate of birth and death and open the gate of nirvana; and for the sake of the great bodhisattvas, the shravakas, and the great assemblies who have come from elsewhere, he wishes to expound the Sutra of the Four Unobstructed Eloquences, the Threefold Knowledge, Abiding in the Brahma Conduct, and the Dharani for Destroying the Obstructions of Evil Karma.

“He wishes all bodhisattvas from the Buddha lands of the ten directions—from the Stage of Joy through the Stage of One More Birth—who abide in the unique qualities, whose faith does not depend upon others, who are skilled in expedient means, and who possess unobstructed eloquence, together with great beings such as these, to assemble there. Therefore, that Buddha emitted this light. Upon seeing this light, those bodhisattvas immediately traveled through space to that evil world, there to expound for its beings the Dharani for Destroying the Obstructions of Evil Karma.

That Buddha’s land is likewise subject to the five defilements and is no different from this world. You should now go to the Saha world to bow to and make offerings to that Buddha, hear and receive the true Dharma, and expound for the evil beings of that land the Dharani for Destroying the Obstructions of Evil Karma.”

When the great Bodhisattva Akashagarbha heard the Buddha speak, he rejoiced and leaped with delight. Together with eight billion bodhisattvas, he addressed the Buddha in unison:

“Blessed One, I now thirst with longing to behold that Buddha. Today, relying upon the Buddha’s awesome spiritual power, I shall go to the dwelling place of the Buddha Shakyamuni in the Saha world, bow to him and make offerings, hear and receive the true Dharma, and also expound for the evil beings of that land the Dharani for Destroying the Obstructions of Evil Karma.”

The Buddha Victorious Flower-Opening Treasury replied to the great Bodhisattva Akashagarbha:

“Excellent! Excellent! You yourself know the proper time.”

The great Bodhisattva Akashagarbha and the eight billion bodhisattvas then bowed with their heads at the Buddha’s feet, rose bodily into the sky, and traveled to the Saha world.

At that time, in the west, the radiance of a wish-fulfilling jewel appeared, surrounded by innumerable Shakya-vilanga jewels. The jewel’s radiance eclipsed the light of all humans, devas, the eight classes of beings, shravakas, bodhisattvas, the sun, moon, stars, earth, water, fire, and wind present in that realm, so that all their light disappeared. The great assembly saw only the Buddha’s radiance and the immeasurable, boundless, inconceivable, and ineffable radiance of the jewel. No other form or color could be seen; they saw only empty space.

At that time, when the luminous mark of the Tathagata shone forth, no one in the great assembly could see himself or anyone else. All forms completely vanished and were no longer objects of sight. They could not perceive the shapes, appearances, or characteristics of their own bodies.

With regard to contact, there was neither here nor there nor anywhere in between. Whichever direction they looked, it was the same. Nor could they see the sun, moon, stars, earth-dhatu, water-dhatu, fire-dhatu, or wind-dhatu.

None of these remained objects of sight. Their ears heard no sounds, their noses smelled no fragrances, their tongues discerned no flavors, their bodies perceived no contact, and the mental dharmas had no objects upon which to depend. No characteristics of self or belongings of self arose, nor was there any discriminative perception of the six ayatanas.

They could not see the great assemblies who had come from elsewhere, but saw only the Buddha’s radiance and the jewel’s radiance. That jewel was surrounded entirely by innumerable Shakya-vilanga jewels.

The great bodhisattvas within that assembly had reached as far as the Ten Abodes, had attained the Shurangama Samadhi, and were bodhisattvas bound to only one more birth. When those bodhisattvas saw this sign, their bodies and minds remained peaceful and secure, without alarm or fear. Why was this? Because they clearly understood the true intrinsic nature of all dharmas and the emptiness of suchness in the ultimate truth.

The remaining bodhisattvas and the assemblies of shravakas, devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, kumbhandas, hungry ghosts, pishachas, putanas, kataputanas, humans, nonhumans, and others were all frightened and bewildered when they saw this sign. Their minds became confused and disturbed. They could not see one another, nor did they have anyone to question. They thought to themselves, not knowing what conditions had caused this extraordinary sign, nor whose spiritual power had produced it.

At that time, within the assembly was a bodhisattva-mahasattva named Brahma-Crown. He bowed his head at the Buddha’s feet, knelt upright with palms joined, and spoke these verses:

The intrinsic nature of all dharmas

Sentient beings cannot comprehend;

Bound to the form-skandha,

They are deluded by the six faculties.

Not seeing within even one skandha,

They continually seek the form-skandha.

They give rise to doubt concerning the Buddha-Dharma;

Such persons have now appeared.

Pray, proclaim the definitive Dharma

To sever and disperse the net of doubt;

Cause them to know this shore and the other shore

And attain the patience of empty space.

The valiant one enters samadhi;

The marks of his body cannot be described.

A great wish-fulfilling jewel

Ever rests above his crown,

With precious Shakya-vilanga jewels

Arrayed all around it.

The great beings in this assembly

Have all reached the Tenth Bhumi or beyond;

They have attained the Shurangama Samadhi

And have only one birth remaining.

Those bodhisattvas,

Gazing from afar,

Upon seeing this auspicious sign,

Surely know that the supreme being approaches

To pay homage to the Unsurpassed One,

Who will thereby teach the profound and wondrous Dharma,

Console the frightened sentient beings,

And lead them to take refuge in the Teacher of devas and humans,

Vigorously carrying out his work

To teach and bring sentient beings to maturity.

At that time, the Blessed One spoke these verses:

Excellent! It is as you say:

The sphere of practice of one in meditative concentration

Cannot be seen through bodily characteristics;

It may be sought through the cultivation of wisdom.

This is Akasagarbha,

Ever acting, practicing, and abiding thus:

Without reliance and without conceptual proliferation,

The power of samadhi manifests.

Sentient beings cling to the two views,

And thus are constantly deluded;

Because they are deluded,

They know neither this shore nor the other.

Those who wish to abandon the two views

Practice the ineffable conduct;

They swiftly attain the ultimate end,

Fully perfecting all the Grounds.

Furthermore, good man, a great bodhisattva who has newly aroused the aspiration may at first speak of characteristics and cultivate the six paramitas by apprehending conditioned characteristics, until he knows earth, water, fire, wind, space, and consciousness as bearing the characteristics of arising and ceasing, and knows their nature as it truly is. The bodhisattva further knows that all dharmas are ineffable, devoid of intrinsic nature, unborn, unceasing, without apprehension of conditions, unmoving, unshaken, and without possession.

Practicing all dharmas in this way, he abandons the views of annihilationism and eternalism and gives rise to no fear. Regarding all dharmas, he produces no conception of contact; his mind apprehends no conditions and is empty and without possession. By practicing in this way, he swiftly perfects the six paramitas and no longer abides in the views of annihilationism or eternalism.

While the Tathagata was speaking these words, the entire assembly saw, heard, and perceived things just as their former forms and appearances had been, yet did not grasp their characteristics within the realm of objects. At that time, the Blessed One extended his right hand, pointed toward the west, and said:

“That luminous portent is precisely the sign that the great bodhisattva Akasagarbha is about to arrive. This bodhisattva possesses samadhis as vast as the great ocean; he abides in the bodhisattva precepts as firmly as Mount Sumeru; his patience is like vajra; his courageous vigor is like a mighty wind; his knowledge is like space; and his wisdom is as measureless as the sands of the Ganges. Among bodhisattvas, he is like the Great Banner of Victory, the great guide toward nirvana, the ground of wholesome roots, an auspicious vessel for the destitute, the sun for those who have entered darkness, the moon for those who have lost their way, a refuge for the fearful, and ambrosial water that cools the blazing fire of the afflictions.

He is a staff for those possessing wholesome roots, a bridge to nirvana, a stairway for those ascending to the heavens, a vessel for crossing the ocean of birth and death, a carriage upon the broad and radiant road, and a shield against the slander of malicious, foul-mouthed people. He subdues the adherents of other paths like a lion, purifies all views like rainwater, and shatters the afflictions like a thunderbolt.

“He is medicine for those who have violated the precepts; he causes the shoots of wholesome roots to arise like the moistening influence of spring; he adorns bodhisattvas like a floral wreath worn upon the head; he reveals wholesome and unwholesome deeds like a bright mirror; he is the finest garment for those without shame or moral dread; the great physician for those afflicted by the three sufferings; the moon-bright jewel for those tormented by heat and thirst; and a bed for those exhausted by hardship.

He possesses samadhis like a sun jewel; he is the great ox-cart traveling upon the path to bodhi; a cool lotus pond for those who delight in meditation; a garland of the factors conducive to bodhi; the fruit of the paramitas; the wish-fulfilling mani jewel within the Ten Grounds; and the parijataka tree for those seeking the Surangama Samadhi. He is a blade that cuts through wrong views; like vajra, he severs the habitual tendencies of the afflictions; he subdues all maras and brings forth every virtue.

He is a treasury of wisdom and relies upon the virtues of all Buddhas.

“He is the dwelling, cave, and refuge of the pratyekabuddhas; the eye of the sravakas; the light of those reborn in the heavens; the straight path for those who follow crooked ways; a support for animals and hungry ghosts; a savior of those in the hells; the unsurpassed field of merit for all sentient beings; and the foremost assisting minister of the Buddhas of the three times. He can protect the citadel of the Dharma, is fully adorned with the secret treasury of the eighteen distinctive qualities of the Buddhas, and has completely accomplished the wisdom of a Buddha. He is worthy of receiving offerings from all humans, devas, and others. With the sole exception of the Tathagata, no one can equal him.

“O great assembly! Each of you should reverently welcome the great bodhisattva Akasagarbha with body and mind, according to your ability. You should honor him and make offerings with exquisite jeweled banners and pennants, canopies, flowers, incense, necklaces, powdered incense, scented ointments, garments, bedding, hymns, praises, the leveling of the highways, and all manner of adornments. All of you in this assembly should likewise become such vessels of merit.”

At that time, the assembly arose and faced the direction in which the bodhisattva Akasagarbha had manifested the portent. Leaping with joy, their faces radiant with delight and their eyes fixed intently, they all welcomed him together. The other great bodhisattvas, the great sravakas, the lords of the devas, the lords of the nagas, the lords of the yaksas, the lords of the gandharvas, the lords of the asuras, the lords of the garudas, the lords of the kimnaras, the lords of the mahoragas, the lords of the sages possessing the five superknowledges, and the others all thought: “What supreme and wondrous offerings should we prepare to present to that great being?”

At that time, the great bodhisattva Akasagarbha immediately employed his spiritual power to transform the Saha world, eliminating every impurity and evil. All mountains and hills, tiles and stones, thorns, pits and trenches, mounds and heaps, wastelands, perilous places, mists, and dews became completely calm and clear. Then this realm had the seven treasures for its ground and was as level as the palm of a hand. Its forests were formed from immeasurable treasures; their branches, leaves, flowers, and fruits were all made of precious substances. Fragrant flowers and soft grasses were likewise so, and their rich fragrance pervaded the entire world.

Throughout the Saha world, all sentient beings were freed from every suffering and affliction. Blindness, deafness, muteness, speech impediments, hunched backs, disabilities, and hundreds of kinds of illness were all removed at once. Hostile and malicious people all gave rise to loving-kindness. Every cry of pain and misery from the hells and the hungry ghosts ceased entirely. Food, drink, clothing, and ornaments naturally became abundant and complete. The beings of that realm were handsome and upright in appearance, with all their faculties intact and foremost in majestic virtue. All their fetters were eliminated, their minds attained quiescence, and they gave rise to profound joy in all wholesome roots.

Because they abided in the Three Jewels with pure faith, a wish-fulfilling mani jewel appeared in the hands of everyone in the great assembly. From within those jewels, a great radiance shone throughout the world. At the same time, celestial music played, and all kinds of precious objects rained down. Jeweled garments of various colors also rained down, together with all kinds of sublime ornaments, jeweled curtains, jeweled canopies, every kind of precious vessel, various celestial garments, necklaces with golden clasps, pearl necklaces, and lotus flowers of many colors—blue, pink, red, and white. Aloeswood incense and ox-head sandalwood rained down, filling the entire world.

Along both sides of the roads in that realm stood terraces of the seven treasures, resembling the palace of Sakra. Those terraces were filled with celestial maidens of stately and beautiful appearance, resembling Mara’s queens, who played celestial music producing five kinds of tones. Above the Buddha was also a canopy belonging to the Great Brahma King, fashioned from the seven celestial treasures and suspended in space as an offering to the Tathagata. That canopy measured hundreds of thousands of yojanas in circumference. Above it was a covering of jeweled netting, while curtains of pearl jewels hung down and adorned its four sides. From within the canopy arose all manner of clear, sublime, harmonious, and elegant music, surpassing that of humans and devas.

The entire earth, its grasses and trees, forests, flowers, fruits, branches, and leaves all emitted wondrous sounds proclaiming the Dharma practices of the various Grounds and the six paramitas of the Mahayana. Those who heard these sounds became irreversible from the unsurpassed path, and some attained the patient acceptance of the non-arising of dharmas.

At that time, when the great assembly beheld the wondrous transformation manifested by the great bodhisattva Akashagarbha, joy arose in their hearts. Praising it as unprecedented, they all thought: “Since this great bodhisattva has manifested such mighty spiritual power, he will surely come to this world before long. What kind of seat should we now prepare while awaiting his arrival, so that we may make offerings to him?” As the assembly entertained this thought, a precious lotus immediately sprang forth from the earth before the Buddha.

Its stalk was of silver, its petals of gold, its dais of diamond, its seedpod of lapis lazuli, its filaments of agate, the bases of its filaments of Brahma-colored jewels, and its stamens of crystal. The flower measured one hundred yojanas in both length and breadth, and was completely surrounded by eight billion precious lotuses. At that moment, the bodhisattva Akashagarbha suddenly appeared upon that precious lotus, seated in the lotus posture.

Moreover, a wish-fulfilling jewel was seen above the crown of the bodhisattva’s head, surrounded by immeasurable Shakya-pilinda jewels. The eight billion bodhisattvas who accompanied the bodhisattva Akashagarbha were each seated upon one of the remaining precious lotuses.

At that time, the great bodhisattva Maitreya spoke these verses to ask the great bodhisattva Medicine King:

From times past until now, I have

Seen assemblies of bodhisattvas

Come to attend upon the Blessed One.

First, they respectfully surround him,

Bow their heads and faces at his feet,

And then withdraw to sit to one side.

Why, then, does this great being

Manifest spiritual power,

Without observing the bodhisattva decorum,

And remain seated upon a lotus?

The great bodhisattva Medicine King then replied in verse:

This being of great wisdom,

Skilled in abiding in the wondrous and profound Dharma,

Does not rely upon a mind of deluded thought

When he comes before the Blessed One!

The great bodhisattva Maitreya again asked in verse:

If he perceives neither sentient beings

Nor any of the characteristics of dharmas,

And his mind constantly abides in peace

Within the ultimate reality of all dharmas,

Why is this called manifesting

The sovereign power of spiritual penetrations?

I pray that you will explain this

And dispel my doubts!

The great bodhisattva Medicine King again replied in verse:

This great being here today

Has entered courageous and powerful skillful means;

In order to bring sentient beings to maturity,

He manifests the power of spiritual penetrations.

If foolish ordinary beings

Do not abide in ultimate reality,

His illuminating wisdom reveals the conventional truth,

Enabling them to enter the True Truth!

At that time, the Blessed One said to the great bodhisattva Medicine King:

“Excellent! Excellent, good man! It is exactly as you have said.

No ordinary sentient being can fathom the liberative conduct of a stream-enterer. No sentient being who has attained stream-entry can fathom the liberative conduct of a once-returner. No sentient being who has attained once-returning can fathom the liberative conduct of a non-returner.

No sentient being who has attained non-returning can fathom the liberative conduct of an arhat. No sentient being who has attained arhatship can fathom the liberative conduct of a pratyekabuddha. No sentient being who has become a pratyekabuddha can fathom the skillful conduct by which a great bodhisattva, in accord with prajnaparamita, brings sentient beings to maturity.

No sentient being who has attained prajnaparamita in accord with the skillful conduct by which a great bodhisattva brings sentient beings to maturity can measure even the raising and lowering of a foot in the skillful conduct, or the realization of ultimate truth, by which a great bodhisattva who has attained the patient acceptance of the non-arising of dharmas brings sentient beings to maturity. No sentient being who has attained the skillful conduct and realization of ultimate truth by which a great bodhisattva possessing the patient acceptance of the non-arising of dharmas brings sentient beings to maturity can measure even the raising and lowering of a foot in the skillful conduct, or the realization of ultimate truth,

by which a great bodhisattva possessing the four unhindered eloquences brings sentient beings to maturity.

No sentient being who has attained the skillful conduct and realization of ultimate truth by which a great bodhisattva possessing the four unhindered eloquences brings sentient beings to maturity can measure the skillful conduct involved in the raising and lowering of a foot, or the realization of ultimate truth, of a bodhisattva who abides in the ultimate prajnaparamita and the Surangama Samadhi.

“Good man, for immeasurable kalpas this great bodhisattva Akasagarbha has possessed the patient acceptance of non-arising and the complete, unhindered eloquence; he has perfected the Surangama Samadhi and abides on the highest bhumi. His resolve is firm, certain, and immovable. He thoroughly knows the courses of conduct within the bodies and minds of sentient beings and, according to what they should behold, displays majestically adorned miraculous transformations.

Moreover, according to what should be seen, he manifests auspicious signs heralding the approach of the great bodhisattva Akasagarbha. Some also see the great bodhisattva Akasagarbha attain the Bhumi Free from Desire, abide on that bhumi, enter that bhumi, and manifest entry into the samadhi of the sphere of infinite space; disappearing in the west, he appears here. When sentient beings become frightened or confused, that bodhisattva enters conventional truth and manifests great adornments in order to bring them to maturity.

“Furthermore, good man, if the great bodhisattva Akasagarbha were to manifest the adornment of non-arising according to ultimate truth, devas and humans, and even bodhisattvas on the eighth bhumi, would all become bewildered and be unable to perceive the characteristics of that realm. Thus does this bodhisattva skillfully enter such profound and wondrous qualities.

“Good man, through skillful wisdom, the great bodhisattva Akasagarbha penetrates deeply into the ocean of all the Buddhas’ dharmas, has freed himself from every doubt, and does not rely upon others. Among all the great bodhisattvas, this bodhisattva’s skillful wisdom is the king called Supreme Banner. Good man, Bodhisattva Akasagarbha is the wise guide who leads all sentient beings to rebirth in the heavens and entry into nirvana. He can eliminate every affliction of the mind and skillfully cure bodily poisons and the four great diseases.

“Some sentient beings give rise to wrong and evil views, wander deluded and lost through the wilderness of birth and death, lack skillful means, and do not know the path to heavenly rebirth and entry into nirvana. If such sentient beings invoke the name of the great bodhisattva Akasagarbha, wholeheartedly take refuge in him, burn firm black agarwood incense and tagara incense, and reverently bow in homage, Bodhisattva Akasagarbha examines their minds and the roots of goodness within them.

He may see that the views of these sentient beings have been confused by afflictions. Or he may see the seeds of roots of goodness from their past—the mental karma they cultivated in relation to the Buddha, Dharma, and Sangha, generosity, moral discipline, patience, diligence, meditative concentration, wisdom, and other virtues—and discern what they are capable of bearing. The great bodhisattva Akasagarbha observes those sentient beings and manifests himself to them in whatever form is appropriate.

He may appear in their dreams in various forms and then employ skillful means to teach them the Dharma.

“Good man, some sentient beings may see the great bodhisattva Akasagarbha while asleep or awake, beholding various forms directly before their eyes. The bodhisattva then uses skillful means to open the straight and proper path for them, destroying their evil karma, wrong views, evil vows, evil refuges, evil destinations, and evil attachments. He enables them to be freed from all such former notions and from unwholesome karma of body, speech, and mind, leaving them without any crookedness or deceit.

They follow the straight and proper path, with right action, right view, right aspiration, right refuge, right destination, and right acceptance. They are always able to draw near to spiritual friends, swiftly distance themselves from the foul bonds of affliction, and forever escape the suffering of the three evil destinies and the eight difficulties. They constantly perform wholesome deeds and attain the power of mastery, until gradually they enter the exceedingly profound patient acceptance of dharmas.

“If sentient beings suffering from various bodily illnesses or mental derangement, deafness, blindness, muteness, speech impediments, contracted hands and feet, or incomplete faculties invoke the name of the great bodhisattva Akasagarbha, wholeheartedly take refuge in him, burn firm black agarwood incense and tagara incense, and reverently bow in homage—whether they seek medicine or pray for deliverance—the great bodhisattva Akasagarbha responds to their prayers.

He may appear in the form of Brahma, Sakra, Vaisravana, one of the Four Heavenly Kings, a deva of the Yama Heaven, a deva of the Tusita Heaven, Isvara, Mahesvara, a brahmin, a ksatriya, an elder, a householder, a great minister or official, a boy or girl, a parent or relative, a vajra-bearing deity, or a deva, naga, yaksa, gandharva, asura, garuda, kinnara, mahoraga, human, nonhuman, and so forth. Manifesting all such forms before dreamers and sleepers, he explains the characteristics of their illnesses and distinguishes for them the various medicines that will counteract them: ‘For an illness of this kind, you should take this medicine;

for an illness of that kind, you should take that medicine.’ Having heard these instructions, those sentient beings compound the various medicines according to what is appropriate for them.

If they themselves have no medicine, the bodhisattva provides it for them. Some of those sentient beings take the medicine once, twice, or three times, and all their illnesses are cured. For some, merely seeing the bodhisattva manifest before them immediately dispels their illness.

“Thus, good man, that great bodhisattva Akasagarbha is endowed with great loving-kindness and compassion.”

If there are poor and destitute beings who wish to attain great wealth; who wish to read, recite, and cultivate extensively; who delight in and wish to become widely learned; who seek liberation; who seek freedom from desire; who seek meditative concentration; who seek renown; who wish to become foremost; who seek skillfulness; who wish to attain mastery; who wish to be dignified and upright; who seek a beautiful appearance; who seek a wondrous voice; who seek fine fragrances; who seek the finest flavors; who seek pleasant sensations of touch; who wish to obtain food and drink; who seek courage and strength; who wish to be born into a noble lineage; who wish for a son; who wish for a daughter; who wish to have attendants and relatives; who seek merit and virtue;

who wish to perfect the six paramitas; who wish to speak skillfully; who seek to protect all beings; who wish to be freed from every prison and bondage; or who wish to put an end to all evil conduct—then, for those who possess a mind of generosity, he vows to establish them in it... and so forth, up to wisdom, which is likewise so.

If they wish to enjoy long life, or wish to acquire abundant wealth and, having acquired it, to be able to make use of it; if they wish to cause the miserly to practice generosity, those who violate the precepts to steadfastly uphold them, those who are angry to cultivate patience, the indolent to abide in diligence, those whose minds are distracted to cultivate meditative concentration, and the ignorant to cultivate wisdom; if those whose vehicle is not yet determined are to be encouraged to study the Sravaka Vehicle, or beings attached to a self are to be taught the Pratyekabuddha Vehicle;

if there are beings who have departed from great loving-kindness and compassion, cherish only their own bodies, and forsake other beings, yet wish to abandon such a mind, bring forth great loving-kindness and compassion, cease protecting themselves alone, gather in all beings, and arouse the aspiration for unsurpassed, perfect enlightenment—good man, the great bodhisattva Akasagarbha knows the minds of those beings and, through skillful means, causes them to abandon their former state of mind and give rise to great loving-kindness and compassion.

They no longer protect themselves alone or forsake other beings, but arouse the bodhi-mind and abide in the four brahma-abodes. If there are beings who delight in great loving-kindness and compassion, wish to rescue all beings, and aspire to abide in unsurpassed, perfect enlightenment, they should, whether in an aranya, in a forest, or upon open ground, burn black, firm agarwood incense and tagara incense, reverently join their palms toward the ten directions, prostrate with their five limbs touching the ground, wholeheartedly take refuge in the great bodhisattva Akasagarbha, and recite this dharani:

A mật lật xá a mật lật xá - Ca lâu ni ca - Già la già la tỳ già la san già la - Ca lâu ni ca la mẫu la mẫu - Mẫu lâu bi ca đà lý ma mục kha - Phù lâu xà bà - Nại ca lâu ni ca chân đa ma ni phú la gia ca lâu ni ca tát đõa - Xá mê tha bả dạ - A nhã đà lị bắc câm bắc câm la để - Tỳ bi ca linh đài - Lật trí ty bi ca câm ca lâu ni ca phủ lỵ dạ đấu ma ma a xa tát đỏa bả lý - Ba ca dạ a thâu ca dạ để - Ta bà ha.

Good man, this great bodhisattva Akasagarbha may manifest in the form of a deva, display the form of a human being, appear in the form of a deer, or assume the form of a bird. At other times, without manifesting any form, he accords with their needs and, through skillful means, expounds the Dharma to them. He transforms and guides immeasurable hundreds of thousands of nayutas of beings, causing them to abide in the Sravaka Vehicle, the Pratyekabuddha Vehicle, or the Mahayana.

Moreover, from their early years he establishes beings in the Mahayana, enabling them to attain non-retrogression... and so forth, until he causes them to attain the most profound samadhis and dharanis and to fulfill the ten bhumis. Good man, this great bodhisattva Akasagarbha possesses great loving-kindness and compassion. Just as only one who investigates it could understand that the bounds of space are immeasurable, so too are the bounds of the great bodhisattva Akasagarbha’s wisdom, skillful means, great loving-kindness, great compassion, and power of samadhi by which he brings beings to maturity.

Good man, the great bodhisattva Akasagarbha has accomplished such inconceivable merit and wisdom. Good man, if there are beings whose hearts are neither flattering nor crooked, who are not deceitful or false, whose minds are pure and flow in accord with the noble path, who perceive reality, do not disparage the faults of others, are neither conceited nor arrogant, do not demean others, are free from hatred and jealousy, do not ostentatiously display strange behavior in order to delude others, and whose hearts are innately complete—good man, this great bodhisattva Akasagarbha has compassion for such beings.

Therefore, with courageous diligence, wisdom, and skillful means, he cultivates skillful practices, extinguishes the offenses of those beings, causes them to arouse the aspiration for unsurpassed, perfect enlightenment, and enables them to dedicate all their roots of goodness to unsurpassed bodhi, attain non-retrogression, and acquire great power and the strength of diligence. Wishing to perfect the six paramitas, that bodhisattva constantly and diligently cultivates great loving-kindness and compassion... and so forth, until he ultimately attains unsurpassed, perfect enlightenment.

Good man, this great bodhisattva Akasagarbha has accomplished such inconceivable merit and courageously brings all beings to maturity.

At that time, the great bodhisattva Maitreya rose from his seat, bowed at the Buddha’s feet, and addressed him, saying:

“World-Honored One, for what reason does the great bodhisattva Akasagarbha alone have upon the crown of his head a wondrous wish-fulfilling jewel, surrounded by immeasurable sakabhilagna jewels, whose resplendent radiance eclipses every visible form, unlike that of the other great bodhisattvas?”

At that time, the World-Honored One said to the great bodhisattva Maitreya:

“This great bodhisattva Akasagarbha possesses great loving-kindness and compassion and is able to rescue beings from peril and tribulation. If there are beings who have committed root offenses, who ought to fall into the lower realms, and whose roots of goodness have all been burned away, the great bodhisattva Akasagarbha is a bright and pure sun that dispels the great darkness of ignorance and wrong views. He is a great, excellent physician who eradicates root offenses, extracts the arrow of doubt, and restores damaged vessels of goodness to wholeness.

Good man, if there are beings who have committed parajika offenses, severed the sprouts of their roots of goodness, and are bound for hell, with nowhere to take refuge and abandoned by the wise, this bodhisattva can rescue them all, reveal the true path, wash away the foulness of their afflictions, and cause them to depart from the lower realms. This bodhisattva is the stairway by which people ascend to liberation among humans and devas.

If there are beings confused and deluded by greed, this bodhisattva can awaken them. If they harbor maliciousness, anger, and delusion; deny cause and effect; act heedlessly, without faith or fear of future lives; crave insatiably; cherish extreme jealousy; and possess the ten evil karmas, increasing them day and night... for beings such as these, that great bodhisattva Akasagarbha can eradicate their grave unwholesome karma and safely convey them, like a great vehicle, to liberation among humans and devas.

Good man, this great bodhisattva Akasagarbha is one whom devas and the people of the world should honor, welcome, and make offerings to.”

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

“World-Honored One, what are called the root parajika offenses? If beings commit these offenses, their roots of goodness are burned away, they fall into the lower realms, depart from peaceful security, and forever lose all the joys of humans and devas. Yet that great bodhisattva Akasagarbha can cause these evil beings to regain the full blessings and happiness of humans and devas!”

The World-Honored One then said to the great bodhisattva Maitreya:

– Good man! If a consecrated Kshatriya king who rules with sovereign power commits any of the five root offenses, all the practices he previously cultivated will be consumed by fire; he will lose his secure refuge, become estranged from the joys of humans and devas, and fall into the evil destinies. What are called the five root offenses? Good man! A consecrated Kshatriya king who governs the realm with sovereign power takes property belonging to a stupa or to the Sangha of the four directions, or orders others to take it. This is called committing the first root offense.

Furthermore, good man! A consecrated Kshatriya king who governs the realm with sovereign power maligns the true Dharma, rejects the Shravaka Vehicle and the Pratyekabuddha Vehicle, abandons the Supreme Vehicle, and furthermore suppresses others and prevents them from cultivating and studying it. This is called committing the second root offense.

Furthermore, good man! If a consecrated Kshatriya king who governs the realm with sovereign power encounters someone who, for the sake of the Tathagata, has shaved off his beard and hair and wears the Dharma robes—whether that person observes the precepts or violates them, whether he possesses the precepts or does not—and the king strips him of his kashaya and forces him to return to lay life; or has him beaten, bound, or deprived of his hands or feet, even to the point of taking his life; whether the king personally commits such evils or orders others to commit them, this is called committing the third root offense.

Furthermore, good man! A consecrated Kshatriya king who governs the realm with sovereign power commits one of the five heinous offenses. What are the five? First, killing one’s mother; second, killing one’s father; third, killing an arhat; fourth, causing a schism in the harmonious Sangha; and fifth, drawing blood from the body of a Buddha. If he commits even one of these five offenses of immediate retribution, it is called committing a root offense. This is called committing the fourth root offense.

Furthermore, good man! A consecrated Kshatriya king who governs the realm with sovereign power denies cause and effect, does not fear the future life, commits the ten unwholesome courses of karma, and teaches others to commit the ten evils. This is called committing the fifth root offense.

Good man! These are called the five root offenses of a consecrated Kshatriya king. If he commits even one, it is called a pārājika offense.

All the roots of goodness he previously cultivated will be consumed by fire; he will be separated from his secure refuge, lose the joys of humans and devas, and fall into the evil destinies. Good man! For the sake of such a person, the great bodhisattva Akashagarbha arouses great loving-kindness and compassion and manifests birth in a borderland.

In accordance with what that person needs to see, he assumes various forms. He may appear in the form of a shramana, a brahmin, a Kshatriya, an elder, a householder, and so forth, and expound for him the unprecedented, profound Dharma of the Mahayana—wisdom embracing all modes, the dharanis, and the grounds of patient acceptance. By means of these and various other wondrous teachings, he guides him.

After the consecrated Kshatriya king has heard the Dharma, a sense of shame and moral dread arises in his heart, and he becomes utterly afraid. Before the one who taught the Dharma, he openly confesses and repents of the offenses he previously committed and vows never to commit them again. He then abides in generosity, observance of the precepts, patience, diligence, meditative concentration, and wisdom; diligently cultivates loving-kindness and compassion; and gives rise to the joys of humans and devas and the bliss of parinirvana.

Furthermore, good man! A great minister also has five root offenses constituting pārājika. If a person commits any of them, all the roots of goodness he previously cultivated will be consumed by fire; he will fall into the evil destinies, be separated from his secure refuge, and forever lose all the joys of humans and devas. What are the five? A great minister who administers the realm relies upon the king’s power to take property belonging to a stupa or to the Sangha of the four directions, or orders others to take it. This is called committing the first root offense.

Furthermore, good man! If that great minister who administers the realm relies upon the king’s power to destroy villages, towns, fortified cities, or kingdoms, or orders others to destroy them, this is committing the second root offense.

Furthermore, good man! If that great minister who administers the realm relies upon the king’s power to malign the true Dharma, renounce the Shravaka Vehicle and the Pratyekabuddha Vehicle, abandon the Supreme Vehicle, and suppress others so that they cannot cultivate and study it, this is called committing the third root offense.

Furthermore, good man! If that great minister who administers the realm relies upon the king’s power and, upon seeing someone who, for the sake of the Tathagata, has shaved off his beard and hair and wears the Dharma robes—whether that person observes the precepts or violates them, whether he possesses the precepts or does not—strips him of his kashaya and forces him to return to lay life; or has him beaten, bound, or deprived of his hands or feet, even to the point of taking his life; whether the minister personally commits these evils or orders others to commit them, this is called committing the fourth root offense.

Furthermore, good man! If that great minister who administers the realm relies upon the king’s power to commit one of the five heinous offenses, what are the five? First, killing one’s mother; second, harming one’s father; third, killing an arhat; fourth, causing a schism in the harmonious Sangha; and fifth, drawing blood from the body of a Buddha. If he commits even one of these five offenses of immediate retribution, it is called committing a root offense. This is committing the fifth root offense.

Good man! These are called the five root offenses of a great minister. If he commits even one, it is called a pārājika offense.

All the roots of goodness he previously cultivated will be consumed by fire; he will be separated from his secure refuge, lose the joys of humans and devas, and fall into the evil destinies. Good man! For the sake of such a person, the great bodhisattva Akashagarbha arouses great loving-kindness and compassion and manifests birth in a borderland.

In accordance with what that person needs to see, he assumes various forms. He may appear in the form of a shramana, a brahmin, a Kshatriya, an elder, a householder, and so forth, and expound for him the unprecedented, profound Dharma of the Mahayana—wisdom embracing all modes, the dharanis, and the grounds of patient acceptance. By means of these and immeasurably many other wondrous teachings, he guides him.

At that time, after the great minister has heard the Dharma, a sense of shame and moral dread arises in his heart, and he becomes utterly afraid. Before the one who taught the Dharma, he openly confesses and repents of the offenses he previously committed and vows never to commit them again. He abides in generosity, observance of the precepts, patience, diligence, meditative concentration, and wisdom; diligently cultivates loving-kindness and compassion; and gives rise to the joys of humans and devas and the bliss of parinirvana.

Furthermore, good man! A Shravaka also has five root offenses constituting pārājika. If a person commits any of them, all the roots of goodness he previously cultivated will be consumed by fire; he will fall into the evil destinies, be separated from his secure refuge, and lose the joys of humans and devas.

What are the five? They are killing, stealing, sexual misconduct, false speech, and drawing blood from the body of a Buddha. Good man!

These are called the five root offenses of a Shravaka. If he commits even one, it is called a pārājika offense. All the roots of goodness he previously cultivated will be consumed by fire; he will be separated from his secure refuge, lose the joys of humans and devas, and fall into the evil destinies.

Good man! For the sake of such a person, the great bodhisattva Akashagarbha arouses great loving-kindness and compassion and manifests birth in a borderland. In accordance with what that person needs to see, he assumes various forms.

He may appear in the form of a shramana, a brahmin, a Kshatriya, an elder, a householder, and so forth, and expound for him the unprecedented, profound Dharma of the Mahayana—wisdom embracing all modes, the dharanis, and the grounds of patient acceptance. By means of these and various other wondrous teachings, he guides him. At that time, after the Shravaka has heard the Dharma, a sense of shame and moral dread arises in his heart, and he becomes utterly afraid.

Before the one who taught the Dharma, he openly confesses and repents of the offenses he previously committed and vows never to commit them again. He then abides in generosity, observance of the precepts, patience, diligence, meditative concentration, and wisdom; diligently cultivates loving-kindness and compassion; and gives rise to the joys of humans and devas and the bliss of parinirvana.

Furthermore, good man, a bodhisattva who has newly generated the aspiration toward the Mahayana may commit eight fundamental parajika offenses, causing all the roots of virtue previously cultivated to be burned away, falling into the evil destinies, departing from the place of security, losing the happiness of humans and devas as well as the happiness of the Mahayana realm, remaining long in samsara, and becoming separated from spiritual friends.

What are the eight? A bodhisattva, through causes and conditions from past-life karma, is born in the age of the five turbidities. Still possessing roots of virtue, he draws near to spiritual friends, takes refuge in the extremely profound Mahayana Dharma, and generates the unsurpassed aspiration, yet his wisdom is slight and shallow.

This newly aspiring bodhisattva then hears from another the extremely profound Dharma of emptiness and reads, recites, accepts, and upholds it. Moreover, before foolish persons of little wisdom, he reads, recites, explains, and teaches it. After hearing it, those persons become doubtful and frightened, retreat from the aspiration for unsurpassed, complete, perfect enlightenment, and come to prefer the shravaka vehicle.

This is called the first grave fundamental offense committed by a newly aspiring bodhisattva. When he commits this offense, all the roots of virtue previously cultivated are burned away; he falls into the evil destinies, departs from the place of security, loses the happiness of humans and devas and the happiness of the Mahayana realm, and destroys the bodhi-mind. Therefore, a bodhisattva should first know the roots of virtue of sentient beings and understand their minds, and then teach the Dharma progressively according to their capacity to receive it, just as one enters the great ocean, proceeding gradually from the shallows into the depths.

Good man, the Great Bodhisattva Akashagarbha, according to the form in which they ought to see him, manifests birth in that realm in various forms and teaches them the Dharma, causing them to feel shame, disclose and repent their offenses, avoid falling into the evil destinies, increase their roots of virtue, and nurture the aspiration for unsurpassed, complete, perfect enlightenment. Good man, suppose another newly aspiring bodhisattva has committed a fundamental offense and, fearing that he will fall into the evil destinies, hears the name of the Great Bodhisattva Akashagarbha and wholeheartedly wishes to behold him so that he may disclose and repent the offense he has committed.

During the latter part of the first watch of the night, that bodhisattva should burn firm black agarwood incense and tagara incense, single-mindedly join his palms, and invoke the name of the Great Bodhisattva Akashagarbha. Good man, the Great Bodhisattva Akashagarbha will then manifest in various forms according to the form in which that person ought to see him. He may manifest in his own body, the body of a shravaka, the body of a kshatriya, the body of a brahmin, and so forth, even the body of a boy or a girl, and appear before the newly aspiring bodhisattva who committed the offense.

He will instruct him, causing him to disclose and repent and thus eliminate the offense. Bodhisattva Akashagarbha will then, through skillful means, reveal the supremely profound, unsurpassed, true and proper Mahayana practice and the stages of samadhi, dharani, and patient acceptance. Through this wondrous Dharma, the offending bodhisattva will abandon the evil destinies, attain the irreversible aspiration for unsurpassed, complete, perfect enlightenment, diligently practice the six paramitas, and acquire adamantine strength, until he himself attains unsurpassed, complete, perfect enlightenment.

Moreover, good man, if the Great Bodhisattva Akashagarbha does not manifest before that person to instruct him to disclose his offense, this newly aspiring bodhisattva should, during the latter part of the night, join his palms, wholeheartedly face east, burn firm black agarwood incense and tagara incense, and entreat the Morning Star, saying: “O Morning Star! Morning Star! You have perfected great loving-kindness and compassion!

Now, as you first shine forth over Jambudvipa, protect me with great compassion! Please report on my behalf to the Great Bodhisattva Akashagarbha and beseech him to reveal to me in a dream the skillful means for disclosing and repenting the fundamental offense I have committed, so that I may attain the wisdom-eye of Mahayana skillful means.” Good man, when the signs of dawn appear, the Great Bodhisattva Akashagarbha will immediately manifest within the dream of that newly aspiring bodhisattva, in whatever form that bodhisattva ought to see, and by various skillful means cause him to disclose and repent the offenses he previously committed.

The Great Bodhisattva will also reveal skillful wisdom, causing that bodhisattva to feel profound fear and vigilance, attain the samadhi of never forgetting the aspiration for unsurpassed, complete, perfect enlightenment, abide firmly in the Mahayana, swiftly perfect the six paramitas, and before long accomplish wisdom of all modes. Furthermore, good man, a newly aspiring bodhisattva may say to another: “You are now incapable of finding joy in the Mahayana, nor can you practice the six paramitas.

You certainly cannot attain unsurpassed, complete, perfect enlightenment. It would be better for you promptly to generate the aspiration for the shravaka vehicle or the pratyekabuddha vehicle, quickly bring samsara to an end, and enter parinirvana.” Words such as these constitute the second grave fundamental offense committed by a newly aspiring bodhisattva.

Furthermore, good man, a newly aspiring bodhisattva may say to another: “Why do you now undertake the study and practice of the Pratimoksha and its disciplinary precepts? You should swiftly generate the aspiration for unsurpassed, complete, perfect enlightenment and accept, uphold, read, and recite the Mahayana scriptures. The unwholesome deeds of body, speech, and mind that you previously committed will thereby be purified and will not produce evil retributions in future lives.” Words such as these constitute the third grave fundamental offense committed by a newly aspiring bodhisattva.

Furthermore, good man, a newly aspiring bodhisattva may say to another: “You should not listen to, accept, read, or recite the shravaka scriptures! You should conceal and suppress the shravaka scriptures. In the shravaka Dharma there is no great fruition, and it cannot eliminate the fetters. You should listen to, accept, read, and recite the extremely profound and pure Mahayana scriptures, which can also eliminate unwholesome karma and enable you swiftly to attain unsurpassed, complete enlightenment.” If, after these words are spoken, someone believes them, both persons are said to have committed a fundamental offense. Words such as these constitute the fourth grave fundamental offense committed by a newly aspiring bodhisattva.

Furthermore, good man, a newly aspiring bodhisattva may resort to deceit and divisive speech in pursuit of fame, gain, honor, and reverence. He praises the Mahayana scriptures and expounds them to others, saying: “I am one who thoroughly understands the Mahayana!” Because of greed for gain, when he sees another person receive offerings for explaining the Mahayana scriptures, he becomes jealous, disparages that person, exalts himself, and deceitfully and falsely claims that he has attained a Dharma superior to that of others.

One who engages in such conduct departs from the place of security, commits a parajika offense, and incurs an extremely grave fundamental offense within the Mahayana. Good man, suppose a person wishes to travel to a land of jewels and boards a ship to cross the ocean, but midway destroys his own ship, sinks beneath the waters, and dies, unable to save his own life. How then could he obtain the jewels?

A newly aspiring bodhisattva is likewise. He boards the ship of right faith and enters the vast and profound ocean of the Mahayana Dharma, but just after entering the ocean, he destroys the ship of faith and thereby loses the life of wisdom. In this way, a foolish newly aspiring bodhisattva, out of jealousy, deceitfully and falsely claims to have attained a Dharma superior to that of others and thereby commits a grave fundamental Mahayana offense.

Conduct such as this constitutes the fifth grave fundamental offense committed by a newly aspiring bodhisattva.

Furthermore, good man! In a future age, a newly resolved bodhisattva may say to another newly resolved bodhisattva, whether a householder or one gone forth: “The extremely profound meaning of emptiness in the scriptures, together with samadhis, dharanis, the grounds of patience, and all the various adornments, are practices that can be contemplated by bodhisattvas of great illuminating wisdom, who uphold, recite, and study the Mahayana scriptures and are also able to distinguish and expound them for others.

I myself have fully understood these matters and, out of compassion, now explain them to you. You too should practice in accordance with my words so that you may attain knowledge and vision concerning the profound Dharma.” That newly resolved bodhisattva does not say, “I understood these matters by reciting and studying, contemplating, or hearing them from others,” but claims to have attained them by himself. All this arises from his seeking gain and offerings, causing him to boast and advertise himself.

He betrays the Buddhas, bodhisattvas, sages, and noble ones of the three times, commits an extremely grave offense against the Mahayana, and loses the path of humans and devas. He cannot attain even the vehicles of the shravakas or pratyekabuddhas; how, then, could he gradually advance toward the Mahayana?

Good man! Suppose a guide leads a group of people through a wilderness. Passing through a dense forest, he becomes extremely hungry and thirsty.

Although he sees delicious fruits in the forest, he casts them aside and instead chooses poisonous fruits to eat. After eating them, he dies. Good man!

That person cannot even save himself, much less also deliver others! A newly resolved bodhisattva is likewise. A human body is difficult to obtain, yet he has now obtained one; moreover, he has encountered a good spiritual friend and brought forth the resolve for the Mahayana.

Nevertheless, because he craves gain and offerings, boasts, and advertises himself, he commits a grave root offense, betrays the Buddhas and bodhisattvas of the three times, is abandoned by the sages and noble ones, and falls into the evil destinies. Therefore, Brahmins, Kshatriyas, Vaishyas, and Shudras should not associate with such an evil bodhisattva. If they associate with him, they too will incur an offense.

The conduct described above is called the sixth grave root offense committed by a newly resolved bodhisattva.

Furthermore, good man! In the evil age of the future, a newly resolved bodhisattva may engage in various chandala practices, becoming a Kshatriya chandala, a Brahmin chandala, a minister chandala, a great general chandala, a Vaishya chandala, or a Shudra chandala. What is meant by “chandala”?

It means committing evil deeds with a wicked mind. Such an evil bhikshu considers himself wise and, relying upon the wealth he gives in charity, becomes heedless, arrogant, angry, resentful, and jealous. He quarrels with other good bhikshus and, relying upon the power of the king and his ministers, takes the possessions of good bhikshus and presents them to a minister.

After receiving them, the minister passes them on to the king. They act in the same way with the property of the Buddha, Dharma, and Sangha. Good man!

The king, the minister, and the evil bhikshu all commit a root offense. The conduct described above is called the seventh grave root offense committed by a newly resolved bodhisattva.

Furthermore, good man! In the evil age of the future, a newly resolved bodhisattva may engage in various chandala practices, becoming a Kshatriya chandala, a Brahmin chandala, a minister chandala, a great general chandala, a Vaishya chandala, or a Shudra chandala. Relying upon the power of the king and his ministers, such an evil bhikshu declares himself wise and, relying upon the wealth he gives in charity, disparages, mocks, and humiliates good bhikshus, contends with them, and causes them distress and confusion.

He calls the Dharma non-Dharma and non-Dharma the Dharma. He abandons the true sutras and Vinaya, engages in inverted discourse, cuts off the study of prajna, forsakes the compassionate mind, and disbelieves the scriptures concerning skillful means spoken by the Tathagata. Contrary to the teachings, he establishes regulations that cause good bhikshus of pure conduct to abandon meditation and the recitation and study of scriptures.

He causes those without affliction to become afflicted and causes the afflictions of those already afflicted to increase. Constantly harboring evil intentions, he destroys proper deportment. Whether walking, standing, sitting, or lying down, he does not observe the proper times.

He violates prohibitions and breaks the precepts. Though he is truly no shramana, he calls himself a shramana; though he does not practice pure conduct, he claims to practice pure conduct. Though he does not understand the scriptures, he expounds and explains them to others, demanding that the fourfold assembly honor him and make offerings to him.

Good man! The king, the minister, and the evil bhikshu all commit a root offense. The conduct described above is called the eighth grave root offense committed by a newly resolved bodhisattva.

Good man! Virtuous bhiksus who practice meditation and recite the sutras are the principal causes from which the Buddhadharma arises. They are supreme fields of merit and are also Dharma vessels of patience and samadhi. They can expound the wondrous Dharma, bring sentient beings to maturity, dispel the darkness of ignorance, open the eyes of the world, and deliver sentient beings from the karma and afflictions of evil deeds. If an evil bhiksu should trouble or disturb them, he commits a grave offense.

Good man! Those who have committed the eight fundamental grave offenses cannot yet penetrate deeply into the Buddha’s true Dharma, because their merit and wisdom are exceedingly meager. Good man! When a bodhisattva who has newly generated the aspiration commits these eight fundamental grave offenses, all the roots of goodness cultivated in the past are burned away. Having committed parajika offenses, that bodhisattva departs from the place of peace and security, loses the joys of humans and devas and the joy of the Mahayana realm, destroys the bodhicitta, falls into the evil destinies, revolves through birth and death, and becomes separated from spiritual friends.

Good man! This Great Bodhisattva Akasagarbha manifests various forms and takes birth in those realms. He may manifest the form of a ksatriya, a brahmin, a sravaka, or a pratyekabuddha; he may even manifest the form of a young boy, a young girl, and so forth.

Appearing before a bodhisattva who has newly generated the aspiration and has committed such offenses, he expounds the Dharma for that bodhisattva, causing that person to feel shame and profound fear. He further instructs the bodhisattva to disclose and repent the offenses so that they may be eradicated. Through skillful means, he reveals the unsurpassed, profound, true practices of the Mahayana, samadhis, dharanis, and the stages of patience, enabling that bodhisattva to abandon the evil destinies, attain the mind of non-retrogression from unsurpassed, complete and perfect enlightenment, diligently practice the six paramitas, and acquire adamantine strength, until that bodhisattva swiftly attains unsurpassed bodhi.

Furthermore, good man! If Great Bodhisattva Akasagarbha does not manifest before that person to instruct them in disclosure, the bodhisattva who has newly generated the aspiration should, late at night, join palms and single-mindedly face east, burn fragrant black agalloch wood incense and tagara incense, and invoke the Morning Star, saying: “O Morning Star! Morning Star!

You who have perfected great loving-kindness and compassion! Now, as you first appear and illuminate Jambudvipa, I beseech you in your great compassion to protect me! Please report on my behalf to Great Bodhisattva Akasagarbha.

I pray that he will reveal to me in a dream the skillful means for disclosing and repenting the fundamental offenses I have committed, so that I may attain the eye of wisdom and the skillful means of the Mahayana.”

Good man! When the first light appears, that bodhisattva who has newly generated the aspiration will immediately behold Great Bodhisattva Akasagarbha in a dream. According to what that bodhisattva should see, Akasagarbha manifests a corresponding form and employs various skillful means to cause that newly aspiring bodhisattva to feel profound fear concerning the offenses committed. He then arranges skillful means by which the bodhisattva may disclose and repent them, attain the Samadhi of Non-Forgetfulness with respect to the mind of unsurpassed, complete and perfect enlightenment, abide firmly in the Mahayana, swiftly perfect the six paramitas, and before long attain omniscience.

Good man! Because Great Bodhisattva Akasagarbha is courageous and brings abundant benefit to all sentient beings, upon the crown of his head is such a wish-fulfilling jewel, surrounded by immeasurable hundreds of thousands of sakravilingananda jewels. He is unequaled by any other bodhisattva. Good man! Great Bodhisattva Akasagarbha has perfected such inconceivable wisdom and skillful means.

Furthermore, good man! If sentient beings hear the name of Great Bodhisattva Akasagarbha, fashion an image of him, or establish ceremonial offerings to him, then in their present lives they will encounter no calamities or misfortunes. Water cannot sweep them away; fire cannot burn them; blades cannot injure them; poison cannot affect them; humans and nonhumans cannot harm them. Nor will they suffer imprisonment, bandits, enemies, severe illnesses, hunger, thirst, or other such afflictions. Whether their appointed lifespan is long or short, they will certainly not die prematurely.

When such sentient beings are approaching the end of life, their eyes can no longer see forms, their ears can no longer hear sounds, their noses can no longer smell fragrances, their tongues can no longer discern flavors, their bodies can no longer perceive contact, and their hands, feet, and faculties can no longer function, while only subtle consciousness and bodily warmth remain. Great Bodhisattva Akasagarbha will then, in accordance with the deeds performed by the consciousness of each sentient being, manifest an appropriate body.

He may manifest the body of a Wheel-Turning Sage King, Dhrtarastra, Vaisravana, Virudhaka, Virupaksa, another deva, a naga, yaksa, gandharva, asura, garuda, kinnara, mahoraga, human, nonhuman, and so forth. Appearing before that person, he will speak this verse:

The meaning of the Four Noble Truths

The wise should contemplate.

Those who understand them clearly

Can escape birth and death.

Good man! As that sentient being approaches the end of life, their consciousness beholds their former deeds. Moreover, upon hearing this essential verse spoken, they will not fall into an evil destiny after death. Through the power of this, they will swiftly be freed from birth and death.

Furthermore, good man! If sentient beings delight in the Buddhadharma, Great Bodhisattva Akasagarbha will, as they approach the end of life, manifest the form of a Buddha and speak this verse for them:

The Buddha’s wisdom is true and real,

It carries beings across the ocean of birth and death.

Quickly seek the Buddha’s wisdom,

And all suffering will come to an end.

Good man! Those sentient beings will behold the Buddha’s body and hear this verse. Contemplating it single-mindedly, they will rejoice and leap with joy, unable to contain themselves. After their lives end, they will be born in a pure land. They will never again abide in a world of the five turbidities, but will constantly draw near to the Buddha-Tathagata of that realm and hear the wondrous Dharma. Before long, they will attain unsurpassed, complete and perfect enlightenment.

Good man! As those sentient beings approach the end of life, Great Bodhisattva Akasagarbha will universally manifest whatever wondrous Dharma they should hear and whatever Sangha they should behold. Good man! Great Bodhisattva Akasagarbha has perfected such inconceivable wisdom and skillful means.

Furthermore, good man! Sentient beings of every kind who wish to attain sovereign mastery of samadhi should, late at night, bathe themselves, put on clean new robes, burn fragrant black agalloch wood incense and tagara incense, and arouse loving-kindness and compassion toward all sentient beings. Facing east, they should single-mindedly join their palms, invoke the name of Bodhisattva Akasagarbha, and say: “Greatly wise Akasagarbha, who remembers and retains all and has attained great loving-kindness and compassion! I pray that you will bestow upon me the Samadhi of Non-Forgetfulness!” They should then recite this dharani:

AÂu lậu mẫu lậu nặc ký bác xoa để lệ ta vật đà la bà đa lệ nại dạ nại dạ - Ma ha ca lâu ni ca - A nâu bá diệm bà tất mị lật để - Tây già la diệm bà tất mị lật để bạt xà la xà bà tất mị lật để lô xá tất mị lật để - A bà già nại tất mị lật để phù ta câu trí tất mị lật để - Ta bà ha.

Good man! Great Bodhisattva Akasagarbha will then immediately enable that person to attain sovereign mastery of samadhi.

Furthermore, good man, if there are beings who delight in reading and reciting various treatises and wish to discipline beings, whether those teachings were spoken by the Buddha, by bodhisattvas, by shravakas, or by worldly people, they should, in the latter part of the night, bathe themselves thoroughly, put on fresh, clean garments, burn firm black agarwood incense and tagara incense, arouse loving-kindness and compassion toward all beings, face east, join their palms single-mindedly, invoke the name of the Great Bodhisattva Akashagarbha, and recite this dharani:

A nhỉ la xà bi câm phù ta xa bi gia bà nại xà bi - Bác sí ta mẹ ba tra la xà bi - Tha nại bà la bi - Tát đa la già la nê hưu ma hưu ma - Ma ha già lâu ni ca - Ta bà ha.

Good man, the Great Bodhisattva Akashagarbha will then enable that person to attain the power of retention and never forget.

Good man, if there are beings who wish to enter the great ocean, engage in commerce, take medicines and seek their efficacious power, escape bonds, escape fetters and shackles, seek deliverance from the transportation of wealth, separation from those they love, or meeting with those they hate; who wish to avoid floods and fires, avoid bandits, avoid lions, escape the dangers of tigers, wolves, and venomous snakes, be freed from the afflictions of hunger, thirst, and illness, or seek an honored and noble position—and who have such wishes and aspirations as these—if they invoke the wondrous name of the Great Bodhisattva Akashagarbha and reverently make offerings, the Great Bodhisattva Akashagarbha will enable them all to fulfill their wishes.

Furthermore, good man, if a prince covets and delights in the royal throne and wishes to receive the consecration of anointment and attain sovereign power, he should, in the latter part of the night, bathe himself thoroughly, put on fresh, clean garments, burn firm black agarwood incense and tagara incense, arouse loving-kindness and compassion toward all beings, face east, join his palms single-mindedly, invoke the name of the Great Bodhisattva Akashagarbha, and recite this dharani:

A ni la xà bi câm phù sa xà bi gia bà nại xa bi - Bác sí bà mệ ba tra la xà bi - Tha nại bà la bi - Thát đa la già nê hưu ma hưu ma ma ha ca lâu ni ca - Ta bà ha.

Good man, the Great Bodhisattva Akashagarbha will then enable that person to fulfill his aspiration.

Furthermore, good man, if brahmins aspire to and delight in attaining the station of a great brahmin, or if other beings seek the station of an elder, a householder, a skilled artisan, one of great learning, one of authority and power, one devoted to contemplation, or one who has attained liberation, and so forth, they should, in the latter part of the night, bathe themselves thoroughly, put on fresh, clean garments, burn firm black agarwood incense and tagara incense, arouse loving-kindness and compassion toward all beings, face east, invoke the name of the Great Bodhisattva Akashagarbha, and say: “May you bestow upon me the power of great loving-kindness and compassion and cause that which I seek swiftly to be fulfilled.” The Great Bodhisattva Akashagarbha,

having heard that person's supplication with his pure divine ear, will manifest in various forms according to what is appropriate for that person and teach the Dharma, enabling all that person's aspirations to be fulfilled.

Good man, the Great Bodhisattva Akashagarbha has attained such inconceivable wisdom and skillful means and long ago entered the ocean of the Buddha's merits. Good man, someone might be able to know the number of drops of water in the great ocean, but no one can measure the number of beings brought to maturity through the wisdom and skillful means of the Great Bodhisattva Akashagarbha. Furthermore, good man, the measure of space itself might be known, but no one can know the Great Bodhisattva Akashagarbha's maturation of all the various kinds of beings or his transformations.

This bodhisattva may transform himself into the form of a Buddha, a bodhisattva, a pratyekabuddha, a shravaka, a brahmin, a boy, or a girl, and even into the form of a human or nonhuman being, and so forth. In every case, according to what is appropriate, he may cause beings to behold him with their eyes or to see him in dreams. If beings are about to die, with only their final, exceedingly faint breath remaining, and the evil karma created in past lives is burning away their roots of goodness so that they must fall into the lower realms, the Great Bodhisattva Akashagarbha can rescue them all and establish them securely in the realms of devas or humans.

Such is the extent of these deeds, and so forth. Good man, the Great Bodhisattva Akashagarbha has attained such inconceivable skillful means and long ago entered the ocean of the Buddha's merits. Good man, for this reason, upon the crown of his head is a wish-fulfilling jewel surrounded by hundreds of thousands of Shakra-bhilagna jewels and radiating a great light.

As the Tathagata expounded this Dharma, the entire great assembly marveled, praised it as unprecedented, and joined their palms toward the Great Bodhisattva Akashagarbha. The Great Bodhisattva Akashagarbha then rose from his seat, bared his right shoulder, knelt upright with palms joined, and addressed the Buddha:

“World-Honored One, this world is now replete with the five defilements, and its beings are foolish and benighted. How can the World-Honored One perform the work of a Buddha within such a realm?”

At that time, the World-Honored One said to the Great Bodhisattva Akashagarbha:

“Good man, you see that space is without desire, anger, or delusion and is pure in its own nature. Because winds, dust, darkness, and obstructions are impure, the sun, moon, and stars are seen only after these have settled and cleared, and then the divisions of time, down to each kshana and lava, are known. Good man, the Tathagata long ago attained mastery of emptiness in the ultimate truth and sees that all dharmas are without desire, anger, or delusion, neither bound nor released, and pure in their own nature.

It is only because beings are obscured by the adventitious defilements that they do not awaken. Out of compassion for these beings, the Tathagata teaches the Dharma through skillful means, removing their adventitious defilements and opening their eyes of wisdom so that they may behold the illumination of the Tathagata's pure sun. In the present, he enables them to behold the wondrous and exceedingly profound Dharma—the four foundations of mindfulness and so forth, up to the Noble Eightfold Path—causing beings to be established in secure abiding.

He further enables them swiftly to arouse the aspiration for unsurpassed, complete, perfect enlightenment, attain great loving-kindness and compassion, and so forth, up to perfecting the eighteen unique qualities of a Buddha and attaining the wisdom of all modes. Good man, when the Tathagata appears in the world, he can bring to maturity the assemblies of bodhisattvas as well as the assemblies of shravakas and pratyekabuddhas.

Good man, does space now abide in dependence upon the eye, upon eye-consciousness, or upon eye-contact?”

The Bodhisattva Akashagarbha addressed the Buddha:

“No, World-Honored One.”

The Buddha said:

“Good man, because internally arisen eye-contact is dependently produced, is the mental feeling associated with it—sublime, extraordinary, and empty?”

The Bodhisattva Akashagarbha addressed the Buddha:

“No, World-Honored One.”

The Buddha said:

“Good man, the ear, nose, tongue, body, and mind are likewise.”

The Buddha said:

“Good man, beings now regard the wondrous nature of emptiness as space being wondrous in relation to beings.”

The Bodhisattva Akashagarbha addressed the Buddha:

“Blessed One! Each depends upon the others in producing its sphere of experience. Furthermore, none of them is truly a sphere of experience. All dharmas are entirely empty and quiescent; all dharmas are entirely false and illusory; all dharmas rely upon Suchness and ultimate reality. Blessed One! Just as space is neither destroyed nor produced, has no conceptual thought or discrimination, neither moves nor wavers, neither accepts nor rejects, and has no sprout, no seed, no fruit, no karma, and no retribution, being free from written words—Blessed One, all dharmas are likewise. If a bodhisattva knows this, that is called being skilled in knowing the nature of dharmas and attaining patience regarding the non-arising of dharmas.”

At that time, the great bodhisattva Akasagarbha then pronounced this dharani:

A nâu nại a pha bà la xà ma nâu xoa dạ - Thị nại thị nại - Xà nại phi ma mâu ni ha la a nại dạ - Pha la cữu ha yết bà ni bà tẩu tỳ tỳ nại dạ - Tẩu xá xá bà - Xá nại ma xá nại đa thả ma nại mạt đâu phạm tỳ sa xá ma chi đa nại chỉ lê xá am phầu thâu sa nê - Ta bà ha.

At that time, the Blessed One said to the great bodhisattva Akasagarbha:

“Well done! Well done! Now that you have proclaimed this Inexhaustible Subjugation, Lion’s Vigorous Advance Dharani, when any sentient being is approaching the end of life, even if their final consciousness is burdened by severe afflictive obstructions and grave evil karma, through this dharani these can all be burned away, enabling them to be reborn in a pure Buddha-land.

Good man! You can now skillfully use this dharani to bring immeasurable sentient beings to maturity. Moreover, you can bring to maturity all sentient beings throughout the villages, kingdoms, towns, and cities of immeasurable Buddha-lands.

In accordance with their responses, you manifest all manner of forms; and in accordance with their faculties and dispositions, you teach all manner of Dharma. For some, you expound the Mahayana scriptures and open the gate to the profound and wondrous Dharma. If chandala sramanas, chandala brahmins, chandala kshatriyas, chandala vaishyas, chandala shudras, and others such as these have committed grave offenses, through you their offenses can all be burned away.

Today, you greatly increase and establish them in wholesome dharmas.”

The Blessed One then spoke this verse:

Sentient beings who crave and contend

All give rise to these through the faculties.

If they can gather in their faculties,

They will swiftly attain liberation.

When the Tathagata had finished teaching this sutra, ten thousand humans and devas attained patience regarding the non-arising of dharmas, and immeasurable humans and devas attained various samadhis. Furthermore, immeasurable humans and devas attained dharanis. Immeasurable humans and devas also attained patience. And immeasurable humans and devas dwelling within the Ten Stages all made further progress. The Blessed One then said to Ananda and the great bodhisattva Maitreya:

“You should reverently receive and uphold this sutra!”

At that time, Ananda and the bodhisattva Maitreya immediately rose from their seats, arranged their robes to bare their right shoulders, knelt upright, joined their palms, and addressed the Buddha:

“Blessed One! We have received and will uphold this wondrous scripture! By what name should this sutra be known?”

The Buddha said:

“Good men! This sutra is called the Dharani Sutra of Repentance That Exhausts All Offenses. It is also called the Sutra of Inconceivable Skillful Wisdom That Saves All Sentient Beings.

It is also called the Sutra That Can Fulfill the Wishes of All Sentient Beings Like a Wish-Fulfilling Jewel. It is also called the Sutra of the Bodhisattva Akasagarbha. You should receive and uphold it accordingly.

Ananda! You should know that if good men or good women who long ago aroused the aspiration for unsurpassed perfect awakening have cultivated the Six Paramitas throughout immeasurable hundreds of thousands of asamkhya kalpas, and have made all manner of offerings before all the Buddhas throughout the worlds of the ten directions for immeasurable asamkhya kalpas equal in number to the sands of the Ganges, their merit would still not equal that of a person who reads and recites the Sutra of the Bodhisattva Akasagarbha, copies it into a book, explains it to others, and upholds the name of that bodhisattva.

Not one hundredth, one thousandth, or one part in hundreds of thousands of millions and billions of the former person’s merit could equal even one part of the latter person’s merit; indeed, it could not be known through calculation or analogy.”

At that time, Ananda and the bodhisattva Maitreya addressed the Buddha:

“Blessed One! We shall receive and uphold it accordingly!”

When the members of the great assembly heard the Buddha’s words, they rejoiced and leaped with delight, and presented their offerings to the Buddha.

THE SUTRA OF THE BODHISATTVA AKASAGARBHA — End.