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 immeasurable and incalculable great assembly of bhiksus, all of whom were sramanas who had exhausted the outflows. There was also a congregation of great bodhisattvas, comprising measureless, 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 silent, and the entire great assembly did likewise. At that time, in the western direction, an auspicious jewel—a mani treasure—suddenly appeared. Moreover, hundreds of thousands of precious jewels belonging to Sakra, Lord of the Devas, surrounded the auspicious mani jewel on its left and right. That auspicious jewel was very near, directly before everyone.

When the auspicious jewel appeared, all the forms and lights present on that mountain vanished, together with the radiance and colors of devas, humans, great spirit kings, and so forth. Nothing belonging to the sravakas, bodhisattvas, the great earth, fire, wind, water, and so forth remained visible, except that the light of the Tathagata was not extinguished.

The great assembly then beheld the Tathagata’s measureless, boundless, ineffable light filling the ten directions like space. The Blessed One’s light was majestic, extraordinary, radiant, glorious, supremely wondrous, and supremely excellent. All those gathered in the great assembly, and all the sentient beings present there, saw the light of their own bodies, while at the same time all other sublime colors were concealed and vanished. From their own physical forms to sensations arising from contact and so forth, it was likewise. Wherever they looked, everything appeared like space.

That light also concealed the manifold lights of the sun, moon, stars, earth, water, fire, and wind, as well as every form. These were no longer objects of the eye. The ears heard no sounds, the nose smelled no fragrances, the tongue tasted no flavors, and the mind, mental faculty, consciousness, and so forth could not apprehend any object. There was neither other nor self, nor were there the six ayatanas. All the great elements and everything they sought to find or wished to behold disappeared in every direction. Whichever way they looked, they saw only the body of the Buddha, whose excellent marks and radiant light appeared extraordinarily noble.

From afar they saw that jewel accompanied by measureless and innumerable Sakra Devendra figures, each bearing a sublime jewel upon his body and surrounding it on the left and right. That supreme mani jewel alone remained in front.

Within the great assembly, only those bodhisattvas who abided on the grounds of the Ten Abodes, or had attained the Surangama Samadhi, or had reached the stage of One More Birth, and so forth, saw this auspicious sign without alarm, fear, bewilderment, or regret. Why was this? Because those bodhisattvas had realized the truth of all dharmas, clearly understood their true characteristics, and diligently entered the gateway of emptiness. For this reason, they were neither alarmed nor afraid, nor were they bewildered 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 so forth who had come to the assembly, were all alarmed and terrified. They became immobilized and overwhelmed, unable to comprehend either this shore or the other. Because of their fear, each searched for the others, but none appeared. Their minds filled with doubt, they all formed this thought: “What sign is this? What are the causes and conditions for this event? Whose awesome power is this?” They wished to resolve their own doubts, but had no one to ask.

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

All the characteristics of dharmas

Are not known in their true reality.

Those who abide in the skandhas

Have all six faculties obstructed.

Contemplate that even one skandha is unreal—

Namely, the skandha of form described above.

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, knowing this shore and the other,

Teaches the “Gateway of Patience in Emptiness.”

That greatly diligent one,

Whose body in samadhi is difficult to describe,

Bears the greatest mani treasure

Adorning the crown of his head.

The jewels upon the bodies of the heavenly lords

Surround him immeasurably on the right and left.

Those beings are about to arrive;

Their auspicious sign has appeared beforehand.

Those bodhisattvas

Have all attained the Surangama Samadhi.

Such wise beings as these

Desire to behold the Buddha, the Blessed One.

Those who come to this place

Will expound the profound, unobstructed Dharma.

May the Buddha comfort this assembly!

“That being has compassion for you.

These beings are about to arrive;

This scene has appeared beforehand.”

Then the Buddha, the Blessed One,

Said to the bodhisattvas:

“It is exactly as you have said;

This is a state of samadhi.

Those who hear and abide in nonexistence

Are able to abide in wisdom.

This is the awe-inspiring spiritual state

Of the Samadhi of the Arising of Space.

Abiding where there is no speech,

The samadhi first manifests its sign.

Those who abide in the two views

Remain forever deluded.

Clinging to annihilationism and eternalism,

They lose both this shore and the other.

If those who hold these two views

Wish to attain swift liberation,

Let them not speak such words;

Then they will quickly realize the grounds.”

At that time, after the Blessed One had spoken these verses, he said to that bodhisattva:

“You should know that they are merely beginners. When bodhisattvas seek to teach and transform them, they should teach those beings by means of the characteristics expressed in words. Through 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 arise successively from one another. They should teach and transform them so that they may attain realization.

“After they have attained realization, only then can they comprehend that all dharmas are beyond words and speech. They should know their essential nature and place of arising, and should extinguish conditioned grasping. Because the skandhas have no substantial form, this must be realized and known. They should 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 conditioned grasping regarding any dharma, and they will quickly perfect, fulfill, and accomplish the paramitas. 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 they had before; the things they had formerly heard could once again be heard as before; and all that they had experienced and touched was likewise restored. The Blessed One then raised his right hand and proclaimed:

– This is indeed the great bodhisattva Akashagarbha, who is coming to where I am. He has attained samadhis as numerous as the waters of the great ocean; he is as fully accomplished in the bodhisattva practices as Mount Sumeru; in great wisdom he is like space; in diligent exertion he is like a great wind; in the perfections of patience he is like a vajra; in prajna he is like space; among the assembly of bodhisattvas he is like a great banner; on the path leading to nirvana he is like a great caravan leader; in roots of goodness he is like a treasury within the earth; for all who are poor he is like a vessel of virtue; for beings in darkness he is like the light of the sun; for those who have lost their way he is like the full moon; for frightened beings he is like Mount Sumeru; for beings afflicted by the sufferings of illness and the afflictions he is like the medicine of amrita; for beings whose roots of goodness have been severed he is like a supporting staff; for the path of rebirth in the heavens and the path of entry into nirvana he is like a bridge; for crossing to the other shore he is like a great ship; for ascending to the heavens he is like a stairway to an upper pavilion; if anyone is slandered by others, he serves as a parasol for that person; toward adherents of other paths he is like a lion; for the burning torments he is like cool water; against hostile maras he is like bronze armor; for those whose learning is mistaken he is like a wise teacher; for all roots of goodness he is like the great earth; for those who delight in garlands worn upon the head he is like fragrant flowers; for those who observe the precepts and know contentment he is like a bright mirror; for those without shame or moral dread he is like swords and blades; for the inner illnesses of beings he is like a skilled physician; for hungry beings he is like a deity of merit; for thirsty beings he is like a moon-jewel; for those who are weary and deprived he is like a bed and bedding; for those diligently seeking samadhi he is like a sun-jewel; for beings whose resolve is directed toward bodhi he is like a vehicle; for beings who delight in meditative concentration he is like a cool pond; and for beings who delight in the aids to bodhi he is like a garland worn upon the head. That good man is also like a great fruit for those who cultivate the paramitas. That good man is like a wish-fulfilling mani jewel for those who cultivate the various bhumis. For those who cultivate the Surangama Samadhi, he is like the Parijataka tree. That good man is like a keen-edged sword, cutting through all fetters of views. That good man is like a vajra, destroying all habitual tendencies of the afflictions. He is able to subdue every host of maras and, through skillful means, open the treasury of the earth for beings. That good man reveals skillful means and supreme wisdom. That good man is able to uphold and preserve the true essence of all dharmas. For all the deeds of the pratyekabuddhas, he is like a garland worn upon the head; among all assemblies of shravakas, he is like a protective robe; for all devas, he is like a pure eye; among all human beings, he is like a straight road; for animals, he can serve as a refuge; he has compassion for hungry ghosts and rescues those suffering in the hells. Moreover, among all beings he is a great precious vessel 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 all the Buddhas, the Tathagatas, Arhats, and Samyaksambuddhas of the three times, is always able to guard the gates of the city of the Dharma. That good man adorns his body with the eighteen exclusive qualities and possesses the wisdom of all Buddhas. With the sole exception of a Tathagata, he is worthy and capable of receiving every kind of offering presented by all beings. All of you in this assembly should bring offerings to welcome him and, each according to your strength and means, make provisions for him, honor him, and praise him. With various precious objects, banners, pennants, jeweled canopies, incense, flowers, garlands worn upon the head, powdered incense, anointing incense, and garlands adorned with various jeweled necklaces, you should fill precious vessels with fragrant water and sprinkle the main road clean. Adorn both sides of the road with various jeweled necklaces, and sing praises of that good man with every kind of eloquent laudation. Why is this? Because before long, all of you will attain vessels of manifold merits such as these.

At that time, the entire great assembly rose to their feet, faced westward toward the place from which the great bodhisattva Ākāśagarbha was coming, bowed their heads, joined their palms in reverence, and felt immeasurable joy and delight. Smiling happily, they stood upright and waited. The most eminent great bodhisattvas and great śramaṇas, the heavenly kings, dragon kings, yakṣa kings, asura kings, garuḍa kings, kiṃnara kings, mahoraga kings, and the 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 Ākāśagarbha manifested his power of spiritual transformation, causing this trichiliocosm to become as level as the palm of a hand and composed of the seven treasures. All mountains, rivers, sand, saline soil, lofty peaks, rocky precipices, hillocks, pits, trenches, clods of earth, boulders, foul places, putrid excrement, thorns, gravel, and the like were completely removed without remainder. All clouds, mist, dust, smoke, filth, and so forth, as well as all harsh sounds, were dispelled, and every kind of music arose.

Throughout this great trichiliocosm, all kinds of trees were transformed into the seven treasures. The branches, leaves, flowers, and fruits of those jeweled trees emitted subtle and wondrous fragrances. All kinds of medicinal herbs growing upon the earth—whether large or small, whether possessing branches and leaves or lacking branches and leaves—were likewise transformed into the seven treasures.

Throughout this great trichiliocosm of Sahā, 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 those beings, the hungry received food, the thirsty received drink, and the naked received clothing; moreover, they obtained all kinds of subtle and wondrous jeweled necklaces.

Thus, within the Sahā world, all beings received whatever delighted their hearts, and none remained unsatisfied. Their physical forms became upright and handsome, unequaled in the world, supremely excellent and extraordinary. Their six faculties were complete, every limb and feature was perfect, they were freed from all afflictions, and their minds attained tranquility.

They delighted in practicing wholesome conduct and gained pure faith in the Buddha, Dharma, and Sangha.

In this way, all the various members of the great assembly gathered at that congregation held naturally manifested jewels in both their right and left hands. From within those jewels issued all kinds of subtle and wondrous light, which shone throughout the entire trichiliocosm, filling it everywhere and making all places radiant. Those jewels also emitted all kinds of subtle and wondrous sounds.

From the sky there rained all kinds of treasures, all kinds of banners, pennants, and jeweled canopies, all kinds of jeweled necklaces, all kinds of incense and flowers, all kinds of floral headdresses, all kinds of precious vessels, and all kinds of sweet fruit. There also rained all kinds of priceless garments, all kinds of golden thread, and all kinds of pearl-net curtains. There also rained all kinds of utpala flowers, puṇḍarīka flowers, padma flowers, kumuda flowers, agarwood incense, and the like; and there also rained all kinds of powdered incense, such as ox-head sandalwood, red sandalwood, white sandalwood, and so forth.

The road along which that bodhisattva was to pass was naturally sprinkled with water and swept clean. On both sides of the road appeared two rows of corridor halls adorned with the seven treasures, resembling Śakra’s Sudharma Hall. 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 others dancing.

When these jeweled corridors had been manifested, there appeared in the sky above the Buddha’s head a jeweled canopy like that used by Brahmā, king of the heavens. It measured one hundred yojanas in both length and breadth. Precious red silk formed its covering, exposed strands of pearls hung down on its four sides, and other jeweled necklaces adorned it everywhere. From those necklaces issued the five tones of music.

All grasses and trees growing upon the earth—whether large or small, long or short, beautiful or ugly—produced the five kinds of celestial music, which every living being heard. Having heard those sounds, there was no one who failed to attain the stage of non-retrogression and ultimately reach unsurpassed perfect awakening.

At that time, when all those in the great assembly saw the great bodhisattva Ākāśagarbha manifest such magnificent spiritual power, they felt immeasurable joy and delight and gave rise to an extraordinary thought. They then conceived this idea: “Today, before the Blessed One, how shall we arrange a special seat for that good man?”

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

All around that lotus there naturally sprang forth immeasurable and boundless hundreds of thousands of lotus seats, each exactly like the first, without any difference. Furthermore, upon that great lotus, the great bodhisattva Ākāśagarbha was seen naturally appearing, seated cross-legged and wearing a naturally manifested jewel upon his head. Upon the surrounding lotuses there also naturally appeared immeasurable and boundless bodhisattva attendants, seated 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 when this victorious one arrived,

Displaying magnificent adornments,

He did not bow at the Blessed One’s feet,

But boldly sat upon the lotus dais?

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

This venerable one directly perceives

The Dharma of true suchness of the Blessed One.

He does not perceive any sentient beings,

Nor is he tainted by discriminations.

The great bodhisattva Maitreya then replied in verse to the great bodhisattva Medicine King:

If he perceives no sentient beings

And abides within the ultimate reality,

Why does he manifest these adornments?

Resolve the doubts 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,

Manifested to transform all sentient beings.

Those who do not understand true suchness

Foolishly cling and abide in discrimination.

Therefore, wisdom of conventional truth appears;

Those who comprehend not the truth are oppressed by every suffering.

To cause them all alike to gain liberation,

He manifests such magnificent adornments.

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

– Excellent! Good sir! It is so! It is so! It is exactly as you have said! Even if all beings were ordinary worldlings, those beings certainly could not know the liberative means and sphere of a stream-enterer. Even if all beings attained the fruit of stream-entry, those beings still could not know the liberative means and sphere of a once-returner. Likewise, a once-returner could not know the means and sphere of a non-returner. A non-returner could not know the means and sphere of an arhat. An arhat could not know the liberative means of a pratyekabuddha. Even if all beings attained the path of solitary awakening as pratyekabuddhas, dwelling alone without companions like rhinoceroses, those condition-awakened ones could not know the liberative means and sphere of one who, having attained acceptance of the non-arising of dharmas, guides beings to liberation. Even if all beings attained acceptance of non-arising, they still could not know the means of the practice of faith, the realization of true thusness through contemplation established by a great bodhisattva endowed with eloquence and the Surangama Samadhi; nor could they know from where it arises or where it ceases. This good man, Bodhisattva Akasagarbha, attained acceptance of the non-arising of dharmas immeasurable and innumerable kalpas ago, and he has also attained unobstructed eloquence and the Surangama 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 manifestations of spiritual power, and enables 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 thoughts of disenchantment and detachment. Only afterward does he manifest conventional truth and enter the Samadhi of Adornment. Having manifested entry into this samadhi, he uses it to teach and transform immeasurable and boundless beings. Good man! If this good man were to take the direct path and reveal the sphere of true thusness and the adornment of acceptance of the non-arising of dharmas, the minds of all humans and devas would immediately become disturbed and confused; even bodhisattvas of the eighth bhumi would be bewildered, how much more so other beings! Good man! No one can know the manifested forms of this great bodhisattva's sphere of mental activity. 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 Dharma of all Buddhas, harbors no doubt, and does not rely on others for awakening. He himself knows the skillful means and has the power to act as a great king for all great beings. Good man! This good man, Bodhisattva Akasagarbha, is like a precious banner. For the sake of all beings, he can reveal the path to the heavens and the way to liberation; he can remove the afflictive illnesses within beings' minds and extinguish the great, poisonous sufferings of their bodies. Good man! If beings have fallen into the perilous and bewildering wilderness of wrong views, do not understand skillful means, and wish to seek rebirth in heaven or seek nirvana, then, if they can wholeheartedly burn agarwood incense and bow reverently at the feet of that great bodhisattva Akasagarbha, this good man will know their minds and the genuine conduct of reverence and faith within their hearts. He will also know the afflictive obstructions, delusions, and inversions that arise in them; the actions created by their mental karma in former times; and the various roots of goodness they planted according to their capacities—whether they planted roots of goodness before the Buddhas, the Dharma, or the Sangha; whether they performed acts of generosity or moral discipline; or whether they wished inwardly to realize the Dharma. This good man will then appear before them, either in dreams or during the day, and through skillful means reveal the path of ultimate truth. Having employed these means, he enables those beings to free themselves from wrong views, form wholesome aspirations, cut off false paths, eliminate erroneous ways, and return to Right View. When they have genuinely acquired these three right practices, they will attain the true aspiration cherished deep within their hearts, or they will meet a true spiritual friend. Through that spiritual friend, they will eliminate the foulness and disease of afflictions and wrong views, and will also quickly be freed from vows leading to evil destinies. They will then obtain the causes and conditions for wholesome conduct and supreme aspirations. Such people will quickly attain mastery of mind and conduct and will also securely abide 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 faculties are incomplete; or if some smaller part of their bodies is impaired—if those beings can wholeheartedly bow to Bodhisattva Akasagarbha or recite 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 body and speech, face east, burn agarwood incense, and bow at the feet of the greatly virtuous great bodhisattva Akasagarbha. Then, while they sleep, that good man will suddenly appear before the sick person in a dream, whether in the form of a brahmin, the deva Sakra, the Deva of Merit, the Deva of Great Eloquence, a kshatriya, a great minister, a magistrate, a physician, a parent, a boy, or a girl. Through skillful means, he will cause the illness to be swiftly dispelled. Or he will reveal a means of preparing excellent medicine so that every affliction of that sick person will be completely removed. 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 great wisdom; seek fame; seek mastery of arts and crafts; seek ascetic practice; seek official rank; seek physical beauty; seek precious things; seek roots of goodness; seek a fine voice; seek many children; seek wives or concubines; seek relatives and attendants; seek a large following; seek to practice generosity; seek to observe moral discipline; seek patience; seek diligence; seek meditation; seek prajna; seek a pleasant voice and lucid speech; seek to serve others and express their thoughts; seek liberation from every transgression; or seek to exhort others to practice generosity, and so forth, up to cultivating wisdom; if they seek longevity; if there are impoverished beings with little wealth who constantly give rise to stinginess and they wish to cause them to relinquish stinginess and practice generosity; if there are those who violate the precepts and they wish to cause them to observe the precepts; if there are indolent people and they wish to cause them to become diligent; and so forth, up to those without wisdom whom they wish to lead to study wisdom; if there are beings not yet established in a vehicle and they are taught to practice the lesser vehicle; or if those who seek personal liberation are taught the vehicle of condition-awakened ones—this good man reveals skillful means to those beings, enabling them to understand all 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 aspiration for the Way but are hindered by others—when such sentient beings wish to turn back from that state of mind and wish to employ such skillful means, that bodhisattva manifests teachings to establish them in the four Brahma-abodes... even teaching them to cultivate great loving-kindness and great compassion.

Those sentient beings should pay homage to Bodhisattva Ākāśagarbha. Whether in an aranya or in a secluded place, they should burn agarwood incense, tagara incense, or sandalwood incense; bathe with fragrant water; purify body and speech; join their palms, kneel, and prostrate with all five limbs touching the ground; pay homage to all the 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 human form, the form of a wild beast, or the form of a bird. Or he may come while concealing his body and not appearing visibly.

Having observed the depth or shallowness of those sentient beings’ meritorious karma, he accords with the forms they have assumed, or produces sounds, and reveals the skillful means of the One Vehicle, enabling those sentient beings, through a single skillful means, to guide immeasurable hundreds of thousands of sentient beings. He causes those who are not yet established in a definite vehicle to become established in a definite vehicle, whether in that of the śrāvakas or that of the pratyekabuddhas.

In a single instant, those sentient beings bring forth the wisdom of skillful means and, with little effort, he enables them to enter the Mahayana stage of non-retrogression... even teaching and revealing to them all kinds of samadhis, dharanis, the perfection of patience, and so forth... until he causes them to abide in the tenth stage of bodhisattva practice. 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 explain their essential meaning to you in brief. Even if someone could measure space to its utmost boundary, it would still be difficult to measure this good man’s skillful great wisdom, great loving-kindness, great compassion, dharani, 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 deviousness, distanced themselves from perverse intentions, brought forth sincere and generous resolve, accomplished right view, neither disparage others nor praise themselves, abandoned stinginess, greed, and jealousy, are free from flattery and deviousness, do not seek fame, and possess pure faith... then this good man, out of compassion for those pure sentient beings, reveals the skillful means of wisdom and diligence to them.

Through such skillful means, such wisdom, and such diligence, those sentient beings overcome calamities and hardships, arouse the aspiration for bodhi, and will attain unsurpassed 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 perfect enlightenment.

That good man teaches those sentient beings and benefits them through such skillful means. Perfecting wisdom and diligence, accomplishing the six paramitas, and arousing a mind of great strength, they will swiftly attain unsurpassed perfect enlightenment. Good man!

Bodhisattva Ākāśagarbha has attained such supreme wisdom and skill, and his extraordinary skillful means for teaching sentient beings are thus inconceivable!

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

“World-Honored One! For what reason does this good man wear a wish-fulfilling jewel upon his head? Why is it so brilliantly radiant, so powerful, and so capable of producing manifestations, while the other bodhisattvas possess no such thing?”

The Buddha told the great bodhisattva Maitreya:

“Good man! This good man, Bodhisattva Mahasattva Ākāśagarbha, has perfected great loving-kindness for the sake of sentient beings and constantly teaches them without ever resting. Seeing sentient beings caught in great calamities and hardships, and wishing to rescue them from suffering, he never rests.

If sentient beings violate the four grave precepts, are about to fall into the evil destinies, 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 fallen into ignorance and ensnared in the net of wrong views, dwelling amid the dangers and sufferings of hell, this good man becomes like the radiance of the sun for them, illuminating their transgressions and extinguishing the four grave karmas; for their sake, 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 overpowered by afflictions, lost the true Dharma, and are about to enter the evil destinies; that they have no refuge, no protector to rescue them, and have abandoned every kind of wisdom—then this good man becomes like a supporting staff for those sinful sentient beings and reveals the true path to them.

He washes away the defilements of their transgressions, afflictions, and foul evils, making them fragrant and pure. He teaches them to turn their backs on the evil destinies and becomes like a great vehicle bound for the heavenly realms, enabling them swiftly to attain nirvana. If sentient beings are oppressed by desire, their deluded minds burning with anguish; if sentient beings blaze with anger and contend with one another, while pride and jealousy never cease even for a moment and the disturbances of the afflictions cause them to lose their original minds; if sentient beings are inwardly shrouded in the darkness of ignorance, fail to understand causes, and do not fear the consequences in future lives; if sentient beings amass abundant treasures yet remain insatiable at heart;

or if sentient beings commit all ten evil deeds without ever ceasing—then, for the sake of those sentient beings, this good man closes the gates to the evil destinies and opens the paths of humans and devas.

Like a wondrous vehicle set in motion, he causes them to be reborn in heaven and establishes them upon the true 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 Enlightened One.”

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

“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 that is wholesome, sever their roots of goodness, fall into the evil destinies, betray their original vows, become bound by afflictions, and are despised by devas and humans.... When this good man sees such evil sentient beings, does he rescue them from suffering, establish them in a place of peace and happiness, and cause them to become fully endowed?”

At that time, the Buddha told Bodhisattva Maitreya:

“Good man! Every Kshatriya king may commit five grave evils. If such a king commits these five evils, he will utterly lose the roots of goodness he cultivated in the past, forget his original vows, become shrouded by afflictions, be separated from all the joys of gods and humans, and fall into the evil destinies, with no time of release. Good man! If a consecrated 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 faithful people—whether he personally seizes them or orders others to seize them—this is called the first extremely evil grave offense.

“If a consecrated Kshatriya king slanders the true Dharma, whether the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, or even the Mahayana; if he himself slanders it and refuses to believe, prevents others from practicing it, and orders them to conceal it, this is called the second extremely evil grave offense.

“If a consecrated Kshatriya king compels disciples who have gone forth on my behalf, shaved off their hair and beard, and donned the kāṣāya robe—whether they observe the precepts or do not observe them—to remove their kāṣāya robes and orders them to return to lay life; then charges them with crimes, beats them, binds them, abuses them, exiles them to distant regions, orders their possessions to be stolen, has them imprisoned, or kills them, this is called the third extremely evil grave offense.

“If a consecrated 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 a consecrated Kshatriya king declares that there is no cause, disregards consequences in future lives, and commits the ten evil karmas; and if, among these ten evil karmas, he predominantly instructs sentient beings to commit the ten unwholesome deeds and establishes the ten evils, this is called the fifth extremely evil grave offense.

“Good man! If a consecrated Kshatriya king commits even one of these five evils, all the roots of goodness that he cultivated in the past will be utterly lost and completely destroyed. He will violate his original vows, become shrouded by afflictions, lose the joys of gods 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 Ākāśagarbha is born in frontier regions and manifests his body. He may appear as a śramaṇa, a brahmin, or the like, possessing dignified and proper deportment, and he observes those sentient beings.

According to whatever kind of body is appropriate for them, he transforms into such a body. By skillful means he manifests bodily forms in this way everywhere and teaches the Dharma before such kings. For those who have never before heard teachings concerning the Dharma of omniscience, the exceedingly profound sutras, observance of the precepts, patience, and the modes of practice of the various bhūmis, this good man expounds them.

He reveals his knowledge that the consecrated Kshatriya king formerly committed offenses and performed unwholesome deeds, causing the king to feel remorse, shame, and moral dread, to wish to confess his faults, and to dare not commit them again. He abandons evil deeds and repents his faults; afterward he cultivates merit, practices great generosity, and establishes wholesome karma. He is reborn in a higher realm and immediately 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, moats, or waterways; or devastates another country, this is the second grave offense.

“If a great minister slanders the true Dharma, whether the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, or the Vehicle of Omniscience; whether 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 and terrorize disciples of the Blessed One who have gone forth—whether they observe the precepts or do not observe them, whether they are diligent or not diligent—and strips them of their kāṣāya robes, compels them to return to lay life, charges them with crimes, beats them, binds or confines them, humiliates, rebukes, or terrorizes them, orders them to be imprisoned, or kills them, 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 practices; all the roots of goodness he has cultivated are extinguished; he violates 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 Akasagarbha manifests birth in the border regions, dwells there, and displays various bodily forms. He may appear in the form of a śramana, with serene and proper deportment, and teach them the Dharma; he may instead appear in the form of a brahmin, with dignified and orderly bearing; or he may appear as a youth and teach them the Dharma. In every place, this good man manifests a living bodily form and, knowing the roots of goodness previously possessed by those beings, teaches them the Dharma accordingly.

To those who have never heard the profound and wondrous sutras, dharanis, patience, bhumis, and other teachings of the Buddhas, this good man offers comfort and reassurance while teaching the Dharma. Employing skillful means, he causes the great ministers to repent and openly confess, to give rise to shame and moral dread, and to repent of those evil karmas. Once they have abandoned all offenses, he instructs them to practice generosity, diligence, and observance of the precepts, to establish wholesome karma, to be reborn in a higher realm, and to attain the path of nirvana.

Good man! A disciple of the Śrāvaka Vehicle may commit five kinds of extremely grave offenses. What are the five?

First, killing; second, sexual misconduct; third, stealing; fourth, false speech; and fifth, damaging a sacred image or causing the body of a Buddha to bleed. These are called the five kinds of extremely grave offenses. If any of my śrāvaka disciples commits even one of these five deeds... and so forth, as stated above, this great bodhisattva Akasagarbha, for the sake of those beings, takes birth wherever they are and manifests a bodily form.

He may appear as a śramana or a brahmin. Adapting himself to the deportment of those beings, this good man manifests a form resembling theirs and then teaches them all manner of subtle and wondrous meanings of the Dharma. He expounds and elucidates all manner of Dharma gates, the extremely profound sutras, the dharanis, all the bhumis, and the other teachings of the Omniscient One, causing those offenders who hear them to regret all the various evils they committed in the past, to keep them in mind without forgetting, to give rise to profound shame and moral dread, to repent of those offenses, and never dare commit them again.

After repenting of their offenses, they practice generosity, perfect the ascetic practices, and exert themselves with courageous diligence. At the end of their lives, they are reborn in a higher realm and later attain nirvana. They then resolve to enter the practices of the Mahayana and the bodhisattva path.

Good man! A follower of the Mahayana may commit eight kinds of grave offenses. Having committed these eight grave offenses, a beginning bodhisattva loses the roots of goodness previously planted.

All are extinguished; he violates his original vows, is enveloped by afflictions, is scorned by gods and humans, turns away from the Mahayana, and immediately falls into the evil destinies. For a long time he remains amid afflictions and is separated from spiritual friends. Good man!

What are the eight? Suppose there are beings who, because they created evil causes and conditions in former times, are born in an impure realm. Since these beings have not planted the causes and conditions that constitute roots of goodness, it is only through a spiritual friend that they are able to hear the extremely profound, subtle, and wondrous sutras of the Mahayana.

Their minds are narrow and inferior, and they are likewise unable to plant abundant roots of goodness. Although a beginning bodhisattva has given rise to the aspiration for unsurpassed complete perfect enlightenment, after hearing this extremely profound sutra of signlessness, he reads, recites, explains, and teaches it to others. According to what he has heard and recited, he proclaims and expounds to all manner of foolish beings, who are like mute sheep, the Dharma of omniscience taught previously, and instructs them to read and recite it.

Those ordinary beings lack the necessary merit and, because their minds remain those of ordinary beings, cannot comprehend the meaning of the profound Dharma. After hearing that Dharma, they become frightened and give rise to regret. They then turn away from unsurpassed complete perfect enlightenment and instead resolve to study and practice the Śrāvaka Vehicle.