Hư Không Tạng Bồ Tát Thần Chú Kinh

Thus have I heard. At one time, the Buddha was dwelling at the abode of the holy sages on Mount Khalatīya, together with an innumerable assembly of great bhikshus and a boundless, immeasurable multitude of great bodhisattvas, as numerous as the sands of the Ganges. After he had expounded the Sutra of the Tathagata’s Merits, a wish-fulfilling jewel spontaneously appeared in the western direction, attended by hundreds of thousands of Śakra-abhilagna jewels.

The radiance emitted by that wish-fulfilling jewel shone through everything. The forms and appearances of the four great kinds of radiance belonging to humans, devas, shravakas, and bodhisattvas in this realm all vanished without remainder. Only the Tathagata and the wish-fulfilling jewel remained; all other things became of the same characteristic as boundless, immeasurable, ineffable space.

At that time, the radiant countenance of the Blessed One grew still brighter. The beings in the assembly could not see one another, nor could they perceive one another’s bodily forms and features. When they looked, they could not see the light of the sun, moon, or stars.

The eyes saw no forms, the ears heard no sounds, the nose smelled no fragrances, the tongue discerned no flavors, and the body perceived no contact. Mind and mental factors took no object; there was neither self nor what belonged to a self. They saw only the radiant forms of the Tathagata and the wish-fulfilling jewel.

The bodhisattvas in the assembly who abided on the Tenth Ground, had attained the Śūraṅgama Samadhi, were bound to only one more birth, and possessed their final bodies were unafraid. Why was this? Because they had realized the emptiness of ultimate truth and the precious characteristic of suchness in all dharmas.

The remaining bodhisattvas and the assemblies of shravakas, devas, nagas, yakshas, asuras, kinnaras, kumbhandas, pishachas, putanas, kataputanas, humans, and nonhumans who had come to the assembly were all terrified. Being scattered here and there, unable to see or recognize one another, they wondered, “What is happening? There is nowhere to make inquiry!”

At that time, in the assembly was a great bodhisattva named Brahma Voice. He rose, joined his palms toward the Buddha, and spoke these verses:

The true and actual meaning of all dharmas

Sentient beings cannot comprehend;

Deluded within the six faculties,

They cling to the skandha of form.

Not contemplating even a single skandha,

They seek among forms and appearances.

Now the assembled multitudes here

Harbor doubts concerning the Buddha-Dharma.

We pray that the Buddha, the Blessed One,

Will expound the characteristic of reality!

Through this, they will understand and penetrate,

And swiftly realize the patience of space-like emptiness.

The valiant one who cultivates meditation,

Whose body cannot be described,

Has a wish-fulfilling mani jewel

Clearly manifested upon his crown.

The Śakra-abhilagna jewels

Are also very near one another, not far apart.

The jewel comes to all living beings,

Leading the strong and resolute to the other shore.

All possess great wisdom

And wish to come behold the Blessed One.

He will surely proclaim the most profound Dharma,

Resolutely and without doubt.

We pray that the Buddha, the Blessed One,

Will comfort those who are arriving

And bring sentient beings to the fulfillment

Of the practices of the great being!

At that time, the Blessed One then spoke these verses:

Just as you have said,

This is wrought by the power of samadhi.

Only those whose wisdom is penetrating

Can hear of this matter.

Bodhisattva Ākāśagarbha,

In the practices of a great being,

Is free from conceptual proliferation and reliance;

Such is the power of his samadhi.

Those firmly abiding in the two views

Practice the course of delusion;

Because they cling to annihilationism and eternalism,

They cannot understand this or that.

If, regarding these two views,

One wishes to attain liberation,

One should not cling to desire,

And will swiftly realize the various grounds.

The Buddha told Bodhisattva Brahma Voice:

“Good man, to those bodhisattvas newly setting out upon the bodhisattva path, one should first teach the cultivation of the six paramitas through conditioned perception. If they can understand that the nature of the four great elements is itself subject to arising and cessation, only then should one teach them that all dharmas are ineffable, devoid of intrinsic characteristics, neither arising nor ceasing, without conditions, and without possession. All practices are likewise. If one contemplates in this way, one becomes free from annihilationism and eternalism and is also without fear. Regarding all dharmas as without conditions and without contact, one can swiftly fulfill the six paramitas and will no longer cling to the views of annihilationism and eternalism.”

Through the Buddha’s spiritual power, all those who had come to this great assembly were enabled to see, hear, perceive, and know as before.

At that time, the Blessed One raised his right hand and told the great assembly:

“Bodhisattva Ākāśagarbha is coming today from that realm. This bodhisattva’s meditation is like the ocean, his pure precepts like a mountain, his wisdom like space, his diligence like the wind, his patience like vajra, and his insight like the sands of the Ganges. This bodhisattva is the banner of bodhisattvas, the guide who leads to nirvana, the river and lake of wholesome roots, the precious vessel of the poor, the sun amid darkness, the moonlight for those who have lost their way, the mountain of refuge for the fearful, and good medicine for those afflicted by the illness of the afflictions.

He purifies the waters of wrong views and destroys the hostile maras as lightning dispels frost. He is like añjana medicine for those who have broken the precepts, the earth supporting all wholesome roots, the garland among all flowers, the mirror for those who practice evil, the eyes of the shameless, the skilled physician of the sick, and a seat and bed for the weary and indolent. He can satisfy those empty with hunger, like the deva Śrī; dispel thirst and deprivation, like the moon-loving jewel; and illuminate those in meditation, like the sun-loving jewel.

He is the vehicle of those who practice the path to bodhi, the pool of those who delight in meditation, the flower garland of those who cultivate the dharmas auxiliary to the path, the wondrous fruit of those who practice the paramitas, and the wish-fulfilling jewel illuminating those on the Tenth Ground. He shelters those abiding in the Śūraṅgama Samadhi like the pārijātaka tree, severs the fetters of wrong views like a sharp blade, eradicates habitual tendencies like vajra, and subdues the wisdom of hostile maras like a blazing fire.

The body of this bodhisattva is the Dharma vessel of all Buddhas, the crown garland of pratyekabuddhas, the garment of shravakas, the eyes of the devas, the right path of humans, the refuge of animals, the sanctuary of hungry ghosts, the deliverance of beings in the hells, the Dharma vessel of sentient beings, the ship and vehicle of bodhisattvas, and the assistant of all Buddhas of the three times. He guards the gate to the city of Dharma, has fully adorned the eighteen distinctive qualities of a Buddha, and possesses omniscience.

This son of noble lineage is worthy of receiving the most excellent offerings from all sentient beings, with the sole exception of the Tathagata.

“All of you who have come to this assembly should approach him and, according to the strength of your intentions, make offerings to him, revere him, honor him, and praise him. With all manner of precious treasures, banners, pennants, jeweled canopies, incense, flowers, jeweled necklaces, and other adornments, sweep clean the road and beautifully decorate it. Before long, all of you will become Dharma vessels such as he.”

All who had come to the assembly rose, folded their hands, and joined their palms toward the direction from which Bodhisattva Ākāśagarbha was approaching. Rejoicing, they reverently paid homage and gazed upon him without ever tiring.

At that time, among the assembly of great bodhisattvas and great shravakas, the kings of the devas, the kings of the nagas, the kings of the yakshas, the kings of the asuras, the kings of the garudas, the kings of the kimnaras, the kings of the mahoragas, the sages possessing the five superknowledges, and the others all formed this thought: “What most excellent offerings shall we use to respectfully present and offer to that son of noble family?” Thereupon, the great bodhisattva Akashagarbha transformed this Saha world so that it had no mountains or hills, wildernesses, mounds, gullies, or ravines.

He removed all foulness, windblown dust, and terrifying sounds, and caused trees of the seven precious substances to appear, whose flowers and fruits emitted subtle, wondrous fragrances. All the grasses and trees rooted in the earth became composed of the seven precious substances. The existing illnesses and sufferings of all sentient beings, as well as the sufferings of the hells, were entirely eliminated.

Clothing, food, drink, and articles of adornment were provided in abundance according to whatever anyone desired. The bodily forms of human beings became handsome and upright, and all their faculties were complete. People were free from afflictions; their minds were tranquil, they delighted in cultivating roots of goodness, and they had profound faith in the Three Jewels.

Every sentient being who came to the assembly held a wish-fulfilling jewel upon both hands. Each jewel emitted light that shone throughout the Saha realm, illuminating every place, and gave forth all manner of subtle and wondrous celestial music. All manner of celestial garments, jeweled necklaces, flowers, fruits, tamalapatra incense, ox-head sandalwood incense, and powders of blended incense rained down, filling beautiful vessels.

Along both sides of the roads in that realm, the bodhisattva manifested jeweled halls resembling Shakra’s Vaijayanta Hall. Within those halls were celestial maidens as dignified and beautiful as the supremely exquisite maidens of the sixth celestial king, playing celestial music. Above the crown of the Blessed One, suspended in space, was a great jeweled canopy measuring one hundred yojanas in both length and breadth, adorned with every precious substance like Brahma’s celestial flower canopy, interwoven with jeweled netted curtains of golden threads, pearls, and other treasures.

All of them gave forth music. The grasses, trees, flowers, fruits, branches, and leaves growing from the earth also produced celestial music. These sounds proclaimed the six paramitas of the Mahayana Dharma, and sentient beings who heard them all attained non-retrogression from unsurpassed, complete, perfect enlightenment.

When the great assembly saw the magnificent adornments manifested by the bodhisattva Akashagarbha, their hearts filled with joy, experiencing what they had never known before, and they all said:

– What shall we use to arrange a Dharma seat before the Blessed One so that this son of noble family may sit here?

At that time, a great lotus flower spontaneously appeared before the Buddha, measuring ten miles in both length and breadth, with a stem of silver, petals of gold, a dais of agate, and stamens of Brahma-radiance jewels. Hundreds of thousands of similar lotus flowers also surrounded it. Seated in full lotus posture upon the central lotus was the bodhisattva Akashagarbha, with a wish-fulfilling jewel upon the crown of his head. All the retinue accompanying the bodhisattva Akashagarbha sat upon the surrounding lotus flowers.

At that time, the bodhisattva Maitreya spoke in verse, asking the bodhisattva Bhaisajyaraja about the customary conduct of renowned bodhisattvas from times past until the present:

First they bow before the Buddha, the Blessed One,
And only afterward do they take their seats.

This great being has just arrived,
Manifesting wondrous adornments,

Yet he did not bow to the Blessed One
And immediately took his seat without reserve?

Thereupon, the great bodhisattva Bhaisajyaraja replied in verse to the great bodhisattva Maitreya:

This great being who has now arrived
Already abides in the Buddha’s profound Dharma.

He sees no sentient beings,
Nor does he discriminate a self or body.

The bodhisattva Maitreya again asked in verse:

If he sees no sentient beings,
He surely abides in ultimate reality.

Why then does he manifest these adornments?
Please answer and resolve this matter.

The bodhisattva Bhaisajyaraja again replied in verse:

The valiant one, skilled in means,
Wishes to bring sentient beings to fulfillment.

The foolish discriminate among practices
And do not comprehend the true and real meaning.

They know only conventional truth
And suffer because they do not realize the ultimate!

At that time, the Blessed One addressed the son of noble family, saying:

– Excellent! Excellent! It is just as you have said! No ordinary person can know the expedient practices or liberation of a stream-enterer. Even if all sentient beings were stream-enterers, they still could not know the expedient practices or liberation of a once-returner. Likewise, once-returners, non-returners, and arhats cannot know the expedient practices or liberation of a pratyekabuddha. Even if all sentient beings were pratyekabuddhas of the Dharma-obscuring kalpa, they still could not know the expedient practices by which a great bodhisattva who has attained patience regarding the non-arising of dharmas brings sentient beings to fulfillment, nor could they know that bodhisattva’s liberation. Even if all sentient beings were bodhisattvas who had attained patience regarding the non-arising of dharmas, they still could not know the expedient practices or liberation of a great bodhisattva who has attained the Surangama samadhi and unobstructed wisdom and has penetrated the ultimate truth. This Bodhisattva Akasagarbha, for immeasurable and boundless kalpas, has attained patience regarding the non-arising of dharmas, unobstructed wisdom, and the Surangama samadhi, and has penetrated the ultimate truth. He can therefore know completely the actions and inner afflictions of all those who have come to this assembly. Some sentient beings, upon seeing the wondrous and magnificent adornments, all come to abide on the stage of freedom from desire. That Son of Good Family disappeared from that place and manifested in this realm through the samadhi of wisdom and spiritual powers as vast as space, causing sentient beings to give rise to the resolve to abandon desire. Thereafter, that bodhisattva manifested the samadhi of adornment according to conventional truth, enabling immeasurable sentient beings to attain such a samadhi, which is not shared by sravakas or pratyekabuddhas. If that Son of Good Family were to manifest the adornment of non-arising according to ultimate truth, all humans and devas, even bodhisattvas of the eighth stage, would give rise to doubt and astonishment and would be unable to comprehend his practices and characteristics. So extremely profound are the merits of the Buddha-Dharma. Through expedient wisdom, that Son of Good Family has no doubts amid all the oceans of the Buddha, Dharma, and Sangha, and without relying upon another, he knows the secret teachings of all great bodhisattvas. Like a victorious banner, he can reveal to sentient beings the wholesome path and the path to nirvana, and can cure both the afflictive illnesses of their minds and the illnesses of their bodies. Some sentient beings, lost in the wilderness of birth and death and overwhelmed by wrong views, are unable to know the expedient means leading to the wholesome path and nirvana. They should constantly and with profound sincerity recite the name of Bodhisattva Akasagarbha, bow to him respectfully, and burn agaru incense as an offering. That Son of Good Family sees the defiled minds and afflictions of those sentient beings. Then, in accordance with their afflictions, deluded views, and wholesome roots from past lives, the bodhisattva tames their minds. If they have planted wholesome roots before the Buddha, Dharma, or Sangha, or have performed meritorious deeds of generosity, morality, or meditative concentration, then, as appropriate, whether in dreams or during sleep, that bodhisattva always employs great expedient means to reveal the right path to them. Through these correct expedient means, they quickly abandon wrong views, wrong conduct, wrong aspirations, wrong intentions, and wrong destinations, enabling their body, speech, and mind to engage in right conduct, form right aspirations, and associate with good spiritual friends. They can quickly eliminate the impurities of affliction, leave the evil paths behind, preserve wholesome causes without destroying them, attain mastery of mind, and abide in extremely profound patience. If any sentient being suffers from many kinds of bodily illness, has a disturbed or deranged mind, cannot see forms with the eyes, cannot speak with the mouth, or has a body that is wasting away, that person should recite the name of Bodhisattva Akasagarbha with profound sincerity and, in order to be cured, burn agaru incense or tagaru incense, bow, and make offerings. In that person’s dream, the Son of Good Family will manifest in the form of Brahma, Sakra, the deity Sila, the deity Sarasvati, a kshatriya, a great minister, a father or mother, or a boy or girl, and so forth. Standing before that person, he will reveal, according to what is appropriate, the medicine and requisite articles that are needed, thereby causing all the sick person’s illnesses to be completely eradicated without remainder. If there is one who guides others in seeking wealth; one who studies in pursuit of great learning; one who practices meditation in pursuit of wisdom; one who seeks honor; one who seeks craftsmanship; one who seeks a settlement; one who seeks nobility; one who seeks beauty and strength; one who seeks noble lineage; one who seeks a fine voice; one who seeks sons, daughters, or relatives; one who seeks generosity, morality, and so forth, up to wisdom; one who seeks a wondrous voice that sentient beings delight to hear; one who wishes to abandon evil; one who wishes to cause others to abide in generosity and so forth, up to abiding in wisdom; one who wishes to attain longevity; one who wishes not to lose the necessities of life; one who wishes to cause the miserly to practice relinquishment, those who violate the precepts to abide in morality, the indolent to become diligent, and those of wrong wisdom to attain right wisdom; one who wishes those who do not yet abide in a vehicle to abide in a vehicle; one who, while personally seeking a vehicle, wishes to seek a vehicle for others; or one who wishes those lacking great compassion to cease acting for their own sake and act solely for sentient beings—by what expedient means can these sentient beings be made irreversible from unsurpassed, complete, perfect enlightenment and caused to abide in great expedient means and the four immeasurable minds? Those sentient beings should bow respectfully to Bodhisattva Akasagarbha. In a secluded place or a forest grove, they should burn tagaru incense or kaṭa-aṭula incense, join their palms, and bow reverently toward the ten directions. After bowing, they should recite this mantra:

A đá điệt tha - A nhị lị thước - A nhị lị thước - Ca tăng nể ca (thượng) chá (thượng) La (thượng) Chá la tỳ (thượng) Chá (thượng) La (thượng) San chá (thượng) La ca tăng nể ca (thượng) Yết la (thượng) Ma la (thượng) Yết la (thượng) Ma la (thượng) Tỳ (thượng) Già (thượng) A li ma ma pháp (thượng) Bồ (thượng) Tăng xà (thượng) ma na (thượng) Ca tăng nể ca (thượng) Chơn đa ma uể xa la (thượng) Dạ ca tăng nể ca (thượng) ta (thượng) la (thượng) phan ta mê ta (thượng) tha bạt dạ - A hiền nha - A lị ta (thượng) măng cộng ta (thượng) Măng cộng hộ tăng để tỳ (thượng) Phệ già (thượng) cộng đề lị sắt tri (thượng) Phệ già (thượng) cộng ca tăng nhỉ ca liên lị dạ đỗ ma a ta dạ ta (thượng) La (thượng) phan bạt đà (thượng) chá (thượng) a (thượng) thâu ca (thượng) Già (thượng) để ta (thượng) bà ha.

If one is able to uphold and recite this mantra in this manner, that son of noble family may manifest in human form or in the form of a bird or beast and appear before that person. Then, according to that person's merit and virtue, he teaches the Dharma for their sake and demonstrates a skillful means. Through a single skillful means, he can cause hundreds of thousands of nayutas of sentient beings to abide in the various vehicles, whether in the Vehicle of the Hearers or the Vehicle of the Pratyekabuddhas.

Within a short time, through skillful means, he causes them to abide irreversibly in the unsurpassed Great Vehicle and to attain all manner of samadhis, dharanis, patiences, and stages. That son of noble family possesses inconceivable great wisdom in skillful means and has perfected great compassion. Sentient beings might be able to measure space and divide it into equal portions, yet they could never measure the great wisdom in skillful means, great loving-kindness, great compassion, power of meditative concentration and samadhi, and accomplishment of sentient beings possessed by Bodhisattva Akashagarbha.

That son of noble family has perfected such inconceivable wholesome qualities.

If there are sentient beings whose minds are upright and sincere, free from flattery and deceit, who abide in right view, are not arrogant, do not blindly follow others, are free from stinginess, greed, and jealousy, are without falsehood, and have pure minds, that son of noble family gives rise to compassion for them, instructing and encouraging them to practice diligently and showing them the correct method of advancement.

Through the power of this skillful and diligent means, those sentient beings are freed from all decline and calamity, become able to give rise to the aspiration for unsurpassed perfect enlightenment, and dedicate all roots of goodness to unsurpassed perfect enlightenment without regression. Through the power of this skillful diligence, they are able to perfect all six paramitas. By diligently practicing with vigor, they swiftly attain unsurpassed perfect enlightenment.

In this way, Bodhisattva Akashagarbha has perfected inconceivable qualities and, through his pursuit and practice of diligence, brings sentient beings to accomplishment.

At that time, Bodhisattva Maitreya addressed the Buddha, saying:

“World-Honored One, for what cause and condition does a wish-fulfilling jewel appear only upon the crown of that son of noble family, while the other bodhisattvas do not possess one?”

The Buddha said to Maitreya:

“This Bodhisattva Akashagarbha has perfected great compassion. Therefore, for those suffering beings who have committed fundamental offenses, are bound for the evil destinies, have burned away their roots of goodness, and thereby ruined themselves, this bodhisattva is a great, excellent medicine. For sentient beings abiding in darkness, he is a great light, like the sun shining upon them.

If sentient beings have committed fundamental offenses, have the arrow of doubt lodged in their hearts, have destroyed their capacity to receive the Dharma, are forever fallen, cast aside, and have buried and lost their roots of goodness, are certain to descend into the evil destinies, and have no refuge or reliance—could such evil beings possibly be cast aside by the wise? That son of noble family can reveal the right path, eradicate their afflictions, and cause them to leave the evil destinies behind.

“If there are sentient beings abounding in sensual desire, anger, and delusion, who claim that cause and effect do not exist, do not fear future lives, accumulate things insatiably, and constantly act with greed and jealousy—even to the extent of devoting themselves to the ten unwholesome actions and teaching others to perform them—that son of noble family is like a boat or a carriage, able to reveal the path to the good destinies and the path to nirvana. Therefore, that son of noble family is worthy of offerings from all humans and devas throughout the world, with the sole exception of the Tathagata.”

At that time, Bodhisattva Maitreya addressed the Buddha, saying:

“World-Honored One, what are the fundamental offenses? If sentient beings who commit fundamental offenses have their roots of goodness burned away, are bound for the evil destinies, are forever fallen and cast aside, and are separated from the joys of humans and devas, how does that son of noble family eradicate their offenses and abundantly bestow upon them the joy of the good destinies and the joy of nirvana?”

The Buddha said to Maitreya:

– A Kshatriya king has five kinds of root offenses. If a Kshatriya king commits any of these offenses, he burns away and destroys his roots of goodness, proceeds toward the evil destinies, is forever cast down and forsaken, and becomes separated from the joys of humans and devas. What are the five? If a Kshatriya king takes property belonging to the Buddha or property belonging to the resident Sangha, or instructs others to take it, this is called the first offense. To disparage the Dharma of the shravakas, disparage the Dharma of the pratyekabuddhas, disparage the Mahayana Dharma, create obstructions and difficulties, and conceal and suppress it—this is the second offense. If there is a person who, with faith, has left the household life, shaved off his beard and hair, and clothed his body in dyed robes, whether he observes the precepts or does not observe them, and the king strips that person of his kasaya, forces him to return to lay life, binds or imprisons him, inflicts beatings and suffering upon him, or takes his life—this is the third offense. If he commits any of the five heinous acts—killing his father, killing his mother, killing an arhat, causing a schism in the harmonious Sangha, or, with malicious intent, drawing blood from the body of a Buddha—then committing even one of these five karmic acts is the fourth offense. To deny cause and effect, have no fear of future lives, habitually perform the ten unwholesome karmic acts, and also teach others to perform them, while personally abiding firmly in the ten unwholesome karmic acts and teaching others to abide firmly in them—this is the fifth offense. If a Kshatriya king commits even one of these five offenses, that Kshatriya king burns away and destroys his roots of goodness, proceeds toward the evil destinies, is forever cast down and forsaken, and becomes separated from the joys of humans and devas. For that person, this son of good family takes birth and manifests a body among the Licchavis (the vehicle of separation), or assumes the dignified appearance of a shramana, or assumes the dignified appearance of a brahmin. For the sake of the Kshatriya king, he then teaches omniscience and speaks of the profound and unprecedented Sutra teachings, the dharanis, the patiences, and the bhumis, causing the Kshatriya king to disclose and repent of his offenses, cultivate moral discipline, hear and cultivate concentration and wisdom, diligently practice with vigor, and be reborn in a good destination. Ministers and chief counselors have five kinds of root offenses. What are the five? If a minister or chief counselor takes property belonging to the Buddha or property belonging to the Sangha, this is the first offense. If he destroys cities, towns, or villages and brings ruin upon the people, this is the second offense. To slander the true Dharma, as described above, is the third offense. To harm those who have left the household life and cause them suffering, as described above, is the fourth offense. To commit any one of the five karmic acts of immediate retribution is the fifth offense. If a minister or chief counselor commits even one of these five offenses, the consequences are as described above. A shravaka disciple has five kinds of root offenses. What are the five? The first is killing; the second is stealing; the third is sexual misconduct; the fourth is false speech; and the fifth is, with malicious intent, drawing blood from the body of a Buddha. If a shravaka disciple commits even one of these five offenses, the consequences are as described above. A bodhisattva at the beginning of the path (a bodhisattva newly undertaking cultivation) has eight kinds of root offenses that destroy the Mahayana, burn away and destroy roots of goodness, lead toward the evil destinies, cause one to be forever cast down and forsaken, separate one from the joys of humans and devas, cause one to remain long in samsara, and separate one from spiritual friends. What are the eight? These sentient beings, because of their evil conduct, are born into this perilous and evil world of the five defilements. Through a small measure of roots of goodness, they draw near to spiritual friends and hear the extremely profound Mahayana scriptures. Such a person has shallow wisdom and meager roots of goodness, yet gives rise to the resolve for unsurpassed, complete, perfect enlightenment. A bodhisattva at the beginning of the path hears the extremely profound scriptural teaching of emptiness and, in accordance with what has been heard, accepts, retains, reads, and recites it. Then, to a person of shallow understanding, the bodhisattva expounds it according to the meaning heard. Upon hearing this Dharma, that person becomes frightened and immediately retreats from unsurpassed, complete, perfect enlightenment and gives rise to the resolve of a shravaka. This bodhisattva at the beginning of the path has thereby committed a root offense. Because of this offense, the bodhisattva burns away and destroys roots of goodness, proceeds toward the evil destinies, is forever cast down and forsaken, becomes separated from the joys of humans and devas and from nirvana, and destroys the bodhicitta. Therefore, a bodhisattva should first understand the mental dispositions and practices of sentient beings and only afterward teach them the Dharma gradually and in proper sequence. It is like a person entering the sea, proceeding gradually from the shallows into the depths. For the sake of such people, Bodhisattva Akashagarbha assumes bodies everywhere, so that when a bodhisattva at the beginning of the path fears falling into an evil destiny because of an offense committed, and hears the name of Bodhisattva Akashagarbha, that bodhisattva, having heard it, rejoices and wishes to behold him in order to repent of the offense committed. Near the end of the night, the bodhisattva at the beginning of the path should burn A-gia-lau incense or Da-khu-la incense, join the palms, and reverently invoke the name of Bodhisattva Akashagarbha. This son of good family will then manifest various bodies according to what is appropriate for that person: he may manifest his own body, the body of Brahma, the body of Shakra, and so forth, even manifesting the body of a boy or girl before that person. He will immediately enable the bodhisattva at the beginning of the path to repent of and eliminate the offense in accordance with what was committed. Bodhisattva Akashagarbha will also teach that person the unsurpassed Mahayana, extremely profound skillful means, samadhis, dharanis, patiences, and bhumis, enabling that person to become free from fear of the evil destinies, never retreat from unsurpassed, complete, perfect enlightenment, and arouse great vigor, like a vajra, in practicing the six paramitas, swiftly realizing unsurpassed, complete, perfect enlightenment. If Bodhisattva Akashagarbha does not manifest his body, one should supplicate the deva A-lau-na, saying: “Homage to the deva A-lau-na, accomplished in great compassion and possessed of great majestic power! When you appear, your light universally illuminates the continent of Jambudvipa. When it also shines upon my body, I pray that you convey my words to Bodhisattva Akashagarbha, asking that I may behold him in a dream and beseeching him to reveal skillful means to me, so that I may repent of my grave root offense and attain the sacred wisdom-eye of the Mahayana.” One should then lie down again to sleep in the same place until the deva A-lau-na appears. Within the dream, Bodhisattva Akashagarbha manifests his body for the bodhisattva at the beginning of the path and teaches that bodhisattva skillful means arising from great wisdom, enabling the bodhisattva to repent of the offense, never lose the bodhicitta, attain samadhi, abide firmly in the Mahayana, swiftly perfect the six paramitas, and before long attain unsurpassed, complete, perfect enlightenment. This is called the first offense of a bodhisattva at the beginning of the path.

If a bodhisattva at the beginning of the path says to a sentient being: “You are incapable of skillfully cultivating prajnaparamita within the Mahayana, nor can you attain unsurpassed, complete, perfect enlightenment! You should quickly give rise to the resolve of a shravaka or pratyekabuddha; then you will be able to escape swiftly from samsara.” To speak such words is called the second offense of a bodhisattva at the beginning of the path.

Furthermore, if a bodhisattva at the beginning of the path says to others: “Why do you firmly uphold the pratimoksha precepts? You should quickly give rise to the resolve for unsurpassed, complete, perfect enlightenment and read and recite the Mahayana scriptures. If, because of afflictions, unwholesome karma of body, speech, or mind arises, that karma is of no consequence; all of it will be eliminated, and you will not undergo its retribution!” To speak such words is called the third offense of a bodhisattva at the beginning of the path.

Furthermore, if a bodhisattva at the beginning of the path says to a sentient being: “Son of good family! You should not listen to or accept the scriptural Dharma of the shravakas, but should conceal it. Why is this? Because those scriptures cannot enable you to attain great fruition or forever eradicate the afflictions. You should listen to and accept the Mahayana scriptures, for they will cause all your evil deeds to be extinguished and enable you swiftly to realize unsurpassed, complete, perfect enlightenment.” If that sentient being adopts this wrong view, the bodhisattva commits a root offense. This is called the fourth offense of a bodhisattva at the beginning of the path.

Furthermore, if a beginner bodhisattva, for the sake of fame and gain, becomes proficient in reading and reciting the Mahayana sutras and expounding them, and says, “I am a follower of the Mahayana!” thereby exalting himself and disparaging others; and if, out of jealousy, he claims that he himself has attained Dharma superior to that of others, then this person commits a grave offense within the Mahayana, proceeds toward the evil destinies, and is forever fallen and cast away.

It is like a person who wishes to enter the great ocean and therefore repairs a boat or raft, intending to reach a place of treasures. Midway, the vessel breaks apart, and he is buried beneath the waters and loses his life. A beginner bodhisattva is likewise: wishing to enter the Mahayana, yet because of jealousy speaking falsehoods, he destroys the vessel of faith and severs the life of wisdom.

Such a mahallaka, an ordinary and lesser bodhisattva, commits a root offense. This is called the fifth offense of a beginner bodhisattva.

Furthermore, O son of good family! In a future age there will be beginner bodhisattvas, whether monastic or lay, who uphold, read, and recite the profound meaning of emptiness, samadhis, dharanis, the various kinds of patience, the various bhumis, the practices of great beings, the adornments, and the Mahayana scriptures. They will give rise to this thought and explain these teachings to others, saying, “I myself have realized these things.

Now, out of great compassion, I explain them to you! You should cultivate them! Before long, you too will personally realize and know these profound teachings!” Such a person does not say, “I have merely read and recited these profound teachings and explained them to others, but in truth I have not yet realized them.” Instead, he falsely claims that he himself has attained realizations more numerous than the ocean of attainments of all the Buddhas of the three times, the great bodhisattvas, and the worthy sages.

It is like a person traveling through a wilderness who, oppressed by hunger and thirst, is utterly exhausted and destitute. He comes to a grove of trees seeking food and drink. Passing by a tree bearing sweet fruit, he approaches a poisonous tree and eats its fruit, whereupon he immediately dies.

I say that this person is likewise. He has obtained what is difficult to obtain: he has personally encountered a good spiritual friend and met with the Mahayana Dharma. Yet because he covets offerings and gain, he deceitfully exalts himself and disparages others.

Such a person has committed a root offense, proceeds toward the evil destinies, and is forever fallen and cast away. He is despised by the wise and should not be approached. If kshatriyas, brahmins, vaishyas, shudras, or other wise persons associate closely with him, they all incur offenses.

This is called the sixth offense of a beginner bodhisattva.

Furthermore, O son of good family! In a future age there will be Chandala kshatriya kings, royal preceptors, chief ministers, and Chandala assistant ministers. There will also be foolish people who consider themselves wise and give rise to immense arrogance.

Such people will be wealthy, possessing many treasures, and will extensively cultivate all manner of meritorious deeds of giving. Because they practice giving, they will become arrogant and heedless. They will tell the kshatriya king of all manner of offenses allegedly committed by shramanas, and will also tell the shramanas of the king’s offenses.

Relying upon the king’s power, they will reprimand the shramanas in order to seize their property. Oppressed by them, the bhikshus will take property belonging to the Buddha, property belonging to the Sangha of the four directions, and their own personal property and give it to them. After receiving these things, the Chandalas will present them to the king.

All such people commit grave offenses. This is called the seventh offense.

Furthermore, in a future age there will be evil kings and Chandala shramanas who declare what is contrary to the Dharma to be the Dharma. They will abandon the sutras, the Vinaya, and the true precepts. Nor will they rely upon the great seal of the black seal, the words of the guiding teacher of great loving-kindness and compassion, the precepts of prajnaparamita, or the precepts concerning skillful means found in other scriptures.

They will instead fabricate divergent teachings and establish new restrictions to trouble bhikshus who practice the Dharma. Because they are troubled, those bhikshus will be unable to cultivate the practices of insight and calming the breath, or to delight in learning and performing beneficial deeds. Because they engage in such activities, they will be unable to subdue the fetters and afflictions.

These bhikshus will lose their wholesome minds, violate proper deportment, and act indolently. In truth they will not be shramanas, yet they will call themselves shramanas; they will not cultivate the pure conduct, yet they will call themselves practitioners of pure conduct. Without restraint or apprehension, they will speak loudly and volubly as though possessing the complete range of eloquence.

Skilled at preaching the Dharma, they will cause kshatriya kings, great ministers, and assistants to revere them and make offerings to them. They will also tell white-robed laypeople of all manner of alleged faults of the bhikshus who practice the Dharma, causing kings and ministers to give rise to resentment and reproach, seize the necessities of those Dharma-practicing bhikshus, and compel them to return to household life.

All such people commit grave offenses. Why is this? Bhikshus who cultivate meditative concentration are excellent fields of merit.

They are vessels of samadhis and dharanis, vessels of the various kinds of patience, and vessels of the various bhumis. They expound the true path, are able to bring forth illumination, and liberate sentient beings from karma and afflictions. Because beginner bodhisattvas have not yet perfected the Dharma, the Buddha taught these eight root offenses.

If a beginner bodhisattva commits even one of these eight offenses, that beginner bodhisattva burns away all roots of goodness, proceeds toward the evil destinies, and is forever fallen and cast away. He is separated from the happiness of humans and devas and destroys the mind of bodhi. For the sake of such a person, the Bodhisattva Akashagarbha manifests bodies everywhere throughout all regions.

The Bodhisattva may manifest the dignified form of a shramana, and so forth, even to the dignified form of an animal, as extensively explained in the Shurangama Sutra. Everywhere, the Bodhisattva explains to sentient beings the Tathagata’s profound scriptures, samadhis, dharanis, the various kinds of patience, and the various bhumis, causing beginner bodhisattvas who have committed offenses through lack of skillful wisdom to give rise to shame and remorse, feel profound fear, openly disclose their offenses, and repent.

If sentient beings who hear the name of the Bodhisattva Akashagarbha wish to behold him so that they may repent of grave offenses and forever eliminate fear of the evil destinies, they should bow in reverence and invoke the name of the Bodhisattva Akashagarbha. According to the power of that person’s merit, this son of good family may manifest in his own body, as Brahma King, as Shakra, or even as a boy or girl before that person, enabling the beginner bodhisattva who has committed offenses to repent.

He will also expound for that person the profound, unsurpassed Mahayana skillful means, samadhis, and dharanis, causing that person to abide firmly in the various kinds of patience and the various bhumis, forever depart from fear of the evil destinies, become irreversible from unsurpassed, complete, perfect enlightenment, possess the power of great, courageous diligence, cultivate the six paramitas as swiftly as a flash of lightning, and quickly attain unsurpassed, complete, perfect enlightenment.

If that son of good family does not manifest a body to enable them to see him, then, if a bodhisattva at the beginning of practice has committed that offense, during the latter part of the night he should face east, burn incense, bow in homage, and invoke the god Aruna, saying: “Homage to the god Aruna, who has perfected great compassion and possesses great majestic power! When you appear, your radiance illuminates Jambudvipa.

When it also shines upon my body, I beseech you to convey my words to the great Bodhisattva Akasagarbha, so that I may behold him in a dream and he may reveal to me a skillful means by which I can repent of my root offense and attain the sacred wisdom-eye of the Mahayana.” The bodhisattva at the beginning of practice should then lie down and sleep in that same place. When Aruna appears, Bodhisattva Akasagarbha will manifest a body in the bodhisattva’s dream and teach him a skillful means of great wisdom, enabling him to repent of the offense of having long forgotten the bodhi-mind, attain samadhi, abide firmly in the Mahayana, and swiftly perfect the six paramitas.

Before long, he will attain unsurpassed, complete, perfect enlightenment. Because Bodhisattva Akasagarbha possesses such inconceivable great merit, courageous vigor, and diligence, this wish-fulfilling jewel rests upon the crown of his head.

Furthermore, son of good family! If sentient beings hear the name of Bodhisattva Akasagarbha and make a painted image of him as an offering, then, wherever they dwell, fire will be unable to burn them, water will be unable to drown them, weapons and poison will be unable to harm or injure them, and neither humans nor nonhumans will be able to violate them. They will certainly not suffer an untimely death; royal authorities will not impose punishment upon them; they will not commit grave root offenses; they will be free from illness; and they will not die of hunger.

When their lives are about to end—even when 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, and their bodies can no longer perceive contact, so that only the faintest breath continues to pass in and out, and only the slightest consciousness remains in the body, even down to the final moment of consciousness—Bodhisattva Akasagarbha will immediately manifest a body before them.

If such a sentient being formerly worshiped Brahma, he will manifest in the form of Brahma. If the being formerly worshiped Mara, Narayana, Mahesvara, Sakra Devendra, a wheel-turning sage king, the deities of the sun and moon, Dhrtarastra, or even King Vaisravana, then, according to whomever that being served, Bodhisattva Akasagarbha will manifest before that person in the form of that deity and speak this verse:

When those sentient beings comprehend this Dharma within their consciousness, they will all be reborn in a wholesome realm. If sentient beings have faith in and reverence for the Buddha, he will immediately manifest in the body of a Buddha and speak this verse:

Then, having heard these words, those sentient beings will contemplate the Buddha’s merit. After their lives end, they will be reborn in a pure land free from the five defilements, where they will behold the Buddhas of the present teaching the Dharma. The same applies to contemplating the merit of the Dharma and contemplating the merit of the Sangha.

Bodhisattva Akasagarbha has thus perfected inconceivably profound merit. If sentient beings wish to attain mastery over every kind of mental state, during the latter part of the night they should bathe and cleanse themselves, reverently bow in homage to Bodhisattva Akasagarbha, give rise to compassion for all sentient beings, and say: “Be mindful of me! Be mindful of me!

O one of great wisdom who has attained great compassion! Bodhisattva Akasagarbha, grant me the skillful means of meditative recollection!” They should then recite this mantra:

Ðát điệt tha hộ tăng nhiễu yết la (thượng) na (thượng) Khê bả xoa nhỉ lê tam mộ (thượng) - Ðà la (thượng) phan đa lê đá na (thượng) dạ ma ha ca tăng nhỉ ca a (thượng) nỏ bả thiềm bà (thượng) tùng nhị lị để a (thượng) già (thượng) La (thượng) thiềm bà tùng nhi lị để phan xà (thượng) lam (thượng) thiềm bà (thượng) tùng nhị lị để yết lô thâu tùng nhị lị để a (thượng) na (thượng) ma tùng nhị lị để mãn đá câu tri tùng nhị lị để sa (thượng) bà ha.

If they uphold and recite this mantra, they will immediately enter the skillful means of meditative recollection. Furthermore, if they wish to read and recite various sutras and treatises, whether words spoken by the Buddha or words spoken by the Buddha’s disciples, they should bathe and cleanse themselves, speak as above, and then recite this mantra:

Ðát điệt tha a (thượng) nhỉ la (thượng) xà (thượng) ê cám bồ (thượng) sa xà (thượng) ê dạ phan na (thượng) xà (thượng) ê bả xoa ta (thượng) mê bả tra la (thượng) xà (thượng) sa sa (thượng) tha na (thượng) ta (thượng) la (thượng) đá la (thượng) ca (thượng) la hổ ma hổ ma ma ha ca tăng nhỉ ca ta (thượng) bà ha.

If people wish to enter the great ocean; enter dark caverns in search of rare and precious objects; drink an elixir of immortality; or if they have been bound and imprisoned, are undergoing punishment or facing death, are separated from those they love, are compelled to meet those they hate, fear weapons, flood, or fire, are threatened by tigers, wolves, lions, venomous snakes, or bandits, suffer from prolonged illness, or even lack food and drink, they should reverently bow in homage to the great Bodhisattva Akasagarbha and otherwise proceed as described above.

If princes seek kingship or longevity; if they seek the majesty and virtue of a brahmin or the majesty and virtue of a householder; if they seek mastery of esoteric arts, renown, a handsome and dignified appearance, the cultivation of meditation, or liberation—when such sentient beings hear the name of Bodhisattva Akasagarbha, during the latter part of the night they should bathe and cleanse themselves, put on fine new garments, ascend a high seat, and single-mindedly make this supplication: “Homage to Bodhisattva Akasagarbha!

O greatly compassionate one, bestow merit and blessings upon me! Fulfill my aspiration!” That son of good family will hear them with his divine ear and, in accordance with the strength of their merit, immediately manifest a body before them. That son of good family possesses such inconceivable skillful means of great wisdom and such wholesome merit, and has crossed the profound ocean of the Buddhadharma.

Good man! Sentient beings may be able to measure the waters of the great ocean and know the number of its drops, but no sentient being can fathom the great wisdom and skillful means by which Bodhisattva Akasagarbha brings sentient beings to fulfillment. Sentient beings may be able to measure the bounds of limitless, boundless space, but no sentient being can calculate the various bodies manifested by the great Bodhisattva Akasagarbha to bring sentient beings to fulfillment.

He may manifest the body of a Buddha, the body of a brahmin, and so forth, even manifesting the body of an animal. Whether beings are asleep or dreaming, or even when they are about to die and only their final moment of consciousness remains, he manifests a body before them to eliminate their evil karma, free them from fear of the unwholesome realms, and cause them to abide in a wholesome path. That son of good family has perfected such inconceivable wholesome merit through his skillful means of great wisdom and has crossed the profound ocean of the Buddhadharma.

Therefore, a wish-fulfilling jewel rests upon the crown of his head.

At that time, those assembled in the great congregation witnessed the unprecedented deeds of the great Bodhisattva Akasagarbha. They all honored him, reverently joined their palms, and praised him with various verses. Bodhisattva Akasagarbha then bowed at the Buddha’s feet and addressed him, saying:

“World-Honored One! How is the Tathagata able to perform the work of a Buddha among sentient beings obscured by the darkness of ignorance in this world of the five defilements?”

The Buddha replied:

– That son of noble family is like space: undefiled, free from affliction, and free from delusion. Its nature is pure, yet because of the conditions of wind, rain, dust, mist, and dew, it appears impure. When those conditions cease, it becomes pure as before; then the sun, moon, and stars can be seen, and moments, instants, kshanas, and the measures of day, night, years, and months can be known. So it is, good man! The Tathagata has mastery of mind with regard to the emptiness of ultimate truth. Because the minds of sentient beings are defiled by adventitious afflictions, the Tathagata teaches them the Dharma so that their defiled minds may become pure again. If sentient beings encounter the illuminating light of the Tathagata’s wisdom, they can immediately see clearly and directly know the exceedingly profound Buddhadharma, such as the four foundations of mindfulness and the eightfold Noble Path, up to and including abiding in the eighteen distinctive qualities, great loving-kindness, great compassion, great merit, and omniscience of all aspects. Therefore, arhats, pratyekabuddhas, great bodhisattvas, and Buddha-Tathagatas appear in the world. Good man, what do you think? Does space depend upon the eye, or does contact arise in dependence upon eye-consciousness?

– No, World-Honored One!

– What do you think? Does space depend upon the internal eye and, conditioned by contact, give rise to the three kinds of feeling?

– No, World-Honored One!

– The ear, nose, tongue, and body are likewise. Good man, what do you think? Does space depend upon the mind, or does it depend upon mind-consciousness?

– No, World-Honored One!

– Good man, what do you think? Do sentient beings depend upon space, or does space depend upon sentient beings?

– No, World-Honored One! They neither alternate nor depend upon one another; neither has any sphere of activity. All dharmas are likewise: there is neither contemplation nor activity. They share the single nature of emptiness and return to the true character of ultimate reality, Suchness. World-Honored One! Space, for example, cannot be shattered or destroyed; it has neither inherent nature nor characteristics, neither discrimination nor movement, neither seed nor fruit, neither result nor retribution, and no characteristic of change. World-Honored One! If a great bodhisattva can accord with and contemplate the characteristics of all dharmas in this way, this is called attaining the patience regarding the non-arising of dharmas within the Dharma of non-arising.

Bodhisattva Akashagarbha then pronounced the mantra:

Ðá điệt tha bà (thượng) đàn đá bà (thượng) già bàn tệ phan la (thượng) xà (thượng) ma nỏ xoa dạ thị na (thượng) xà (thượng) dạ xà (thượng) na nhỉ ma đố nhỉ ha (thượng) la (thượng) a (thượng) na (thượng) dạ pha la (thượng) cù (thượng) pha già (thượng) la (thượng) bà nhỉ ma a (thượng) tỳ (thượng) na (thượng) dạ tác (thượng) phan thước (thượng) na (thượng) ma na (thượng) thước (thượng) đá đá ca (thượng) la (thượng) ma thước (thượng) ma ca (thượng) lợi ma đổ tỳ (thượng) sa sơ kha khước (thượng) ma lê đá na dạ kết lê thước (thượng) đổ tăng thâu trứu nhỉ ta (thượng) bà ha.

The Buddha said:

– Son of noble family! Excellent, excellent! You are able, for the sake of sentient beings, to proclaim this Lion’s Roaming Free from Defilement Dharani, causing sentient beings, when their lives are about to end, to have their final consciousness freed from the obstruction of afflictions, the obstruction of karma, and the obstruction of retribution, and to be reborn in a pure Buddha-land. Throughout the dwellings of the people in immeasurable and boundless lands, cities, towns, and villages, you can manifest various bodily forms and dignified deportments, and explain the exceedingly profound Mahayana scriptures to sentient beings, enabling Chandala kshatriya kings and evildoers to attain wholesome dharmas.

At that time, when the World-Honored One taught this Dharma, immeasurable humans and devas attained samadhi, attained dharanis, attained the various patiences, and even came to abide in the wisdom of the tenth bhumi. Ten thousand sentient beings attained the patience regarding the non-arising of dharmas. The bhikshus in the assembly and the great multitude of devas, nagas, asuras, and others, having heard the Buddha’s words, all rejoiced, paid homage, and withdrew.

THE SUTRA OF THE BODHISATTVA AKASHAGARBHA’S DIVINE MANTRA