Hư Không Tạng Bồ Tát Thần Chú Kinh

Thus have I heard. At one time, the Buddha was dwelling on Mount Khara, at the abode of the Sage of Perfect Enlightenment, together with an innumerable assembly of great bhiksu sravakas and immeasurable, incalculable great bodhisattvas, as numerous as the sands of the Ganges.

After the Buddha had finished expounding the Sutra on the Tathagata's Merits, at that time, in the western direction, a wish-fulfilling jewel appeared, encircled and adorned by immeasurable hundreds of thousands of Sakya-vilanga jewels. The radiance of that precious jewel eclipsed the light of all other forms and images. Only the Tathagata and the wish-fulfilling jewel could be seen; all the immeasurable, boundless, ineffable other forms and images appeared as empty space.

The majestic radiance of the Tathagata likewise shone with exceptional brilliance. The members of the assembly could not see their own bodies, nor could they see one another. All the forms and images of the great assembly vanished entirely; they were no longer objects of the eye.

Neither physical forms nor objects of touch could be perceived. As they looked about, they saw only empty space. Nor did they see the sun, moon, stars, the earth dhatu, the water dhatu, the fire dhatu, or the wind dhatu; none of these were objects of the eye.

Their ears heard no sounds, their noses smelled no fragrances; there was neither mind nor mental factors, neither self nor what belonged to a self, nor any conception arising from the six ayatanas. When they looked in other directions, they could not perceive the great elements. Everywhere, in every direction, they saw only the Buddha's body, with its radiant marks, and they also saw from afar the wish-fulfilling jewel, encircled and adorned by immeasurable hundreds of thousands of Sakya-vilanga jewels.

Apart from these, they saw nothing whatsoever.

Within this assembly were great bodhisattvas dwelling on the tenth bhumi, who had attained the Surangama Samadhi and possessed the final body of those destined for Buddhahood after one more birth. Seeing such signs, they were not alarmed. Because these bodhisattvas understood that the nature of all dharmas is empty, in accordance with ultimate reality, they were neither startled, terrified, nor afraid.

But the other great bodhisattvas, sravakas, devas, nagas, yaksas, gandharvas, asuras, kimnaras, pisacas, putanas, kataputanas, humans, and nonhumans in the assembly were greatly alarmed and frightened, and sorrow arose within them. Darkness enveloped them on every side; their minds were confused and agitated. None could see another, and there was no one whom they could question.

What was happening? For what cause and condition had this occurred? Whose power was it?

At that time, within the assembly was a great bodhisattva named Brahma-Virtue. With palms joined, he faced the Buddha and spoke these verses:

The nature of all dharmas is suchness;

Those who do not understand it

Rely upon and abide in the form skandha,

Which obscures the six sense faculties.

Unable to perceive even one skandha,

They ponder and seek the five skandhas;

Regarding the Buddha-Dharma, they harbor doubt and difficulty.

Among this assembly there is such a person;

As it is here, so is it there.

He fully comprehends the nature of empty space;

Valiant in that samadhi,

His body is beyond description.

A great wish-fulfilling jewel

Appears above that bodhisattva's crown;

The Sakya-vilanga jewels

Can be clearly seen from afar.

He is a being of great wisdom,

Who has crossed beyond the Surangama Samadhi.

All those possessed of great wisdom

Wish to come and behold the World-Honored One,

Who now expounds the exceedingly profound Dharma,

Decisively, without doubt or difficulty.

To bring comfort to this assembly,

They all come and take refuge in the World-Honored One.

The valiant one conducts himself thus,

Teaching and bringing sentient beings to maturity.

Then the World-Honored One spoke these verses:

Thus do you understand suchness

And the conduct of one abiding in samadhi.

If one hears of his true dwelling place,

Know that he is a being who abides in wisdom.

This is the conduct

Of the Bodhisattva Akasagarbha.

Relying on nothing, free from conceptual proliferation,

That samadhi manifests.

Sentient beings cling to harmful views

And are continually plundered by them.

Clinging to the two views of eternalism and annihilation,

They are ever obscured here and there.

Such are the two views.

Those who wish to attain liberation

Must know that its nature cannot be expressed;

Then they will swiftly realize all the bhumis.

Furthermore, good man, to a great bodhisattva who has newly generated the aspiration for enlightenment, one should explain the initial characteristics of the sphere of practice, namely, the six paramitas, and so forth, up to knowing the nature of suchness of the arising and cessation of the great elements. Only thereafter does one know that all dharmas are ineffable, without inherent nature, unborn, unceasing, without an objective sphere, unmoving, and unshaken. Practicing all conduct in this manner, one completely abandons the two views of annihilationism and eternalism and gives rise to no fear. One does not produce a mind that objectifies any dharma, swiftly perfects the six paramitas, and no longer abides in either the view of annihilationism or the view of eternalism.

When the Buddha had spoken thus, the entire great assembly once again saw, heard, perceived, and knew forms and appearances as before.

At that time, the World-Honored One extended his right arm and declared:

“Here comes the great Bodhisattva Akasagarbha!”

Having spoken these words, he addressed the great assembly:

– That Bodhisattva Akashagarbha had attained samadhis vast as the ocean; he upheld the bodhisattva precepts like Mount Sumeru; the penetrating reach of his wisdom was like empty space; his diligent vigor was like a swift wind; his cultivation of patience was like vajra; and his bodhisattva wisdom was like emptiness. Among the bodhisattvas, he was like a banner of victory. He was the guide leading toward nirvana, the treasury of all roots of goodness, the precious vessel of the poor, the sun for those who had entered darkness, the moonlight for those who had lost their way, the great Mount Sumeru for the fearful, the amrita-water for those scorched by afflictions, the field in which all who planted roots of goodness might sow, the bridge for those journeying to great nirvana, the boat for those fallen into the evil destinies, the stairway for those ascending to the heavens, the refuge of those reviled by malicious speech, and the parasol of those tormented by heat. To the adherents of other paths he was like a lion king; he gathered in the various views as a water-mirror reflects images; he was bronze armor against the enmity of Mara, medicine for those who had broken the precepts, the ground for cultivating roots of goodness, flowers for those making garlands to adorn their hair, a treasury for those perfected in conduct, the most sublime garments for those without shame or conscience, a skilled physician for the sick, food for the hungry, a moon-pearl for the thirsty, a bed for the weary, the sun for those who rightly cultivate samadhi, the Great Vehicle for those advancing toward bodhi, the supreme ground for those who delight in meditative concentration, and the precious wheel of those cultivating the aids to bodhi. Good sons! Such is precisely the fruition attained by those advancing toward the paramitas. This good son is also the wish-fulfilling jewel of those progressing through the cultivation of the ten bhumis. This good son is precisely the Parijataka tree of those who abide in the Shurangama Samadhi; the blade of those who sever the fetters of wrong views; and, like vajra, he destroys habitual tendencies and is able to subdue the maras. He is skillful means, the mind that inspires awakening, the foundation of all Buddhadharmas, the flower garland of Perfect Enlightenment, the robe of the shravakas, the eye of the devas, the right path of humankind, the refuge of animals, the protector of hungry ghosts, the savior of beings in the hells, the field of merit of all sentient beings, and the Great Vehicle of all great bodhisattvas. This good son is precisely the greatest minister of the Tathagatas, Worthy Ones, Perfectly Enlightened Ones... of the three times, protecting and upholding the citadel of the Dharma. This good son has even fully adorned himself with the eighteen distinctive qualities and completely accomplished the wisdom of a Buddha. Except for the Tathagata, this good son is worthy of offerings from all sentient beings; among all others worthy of offerings, he is supreme. All of you in this great assembly should reverently look up to him and, according to your respective five powers, prepare offerings with which to make offerings to, honor, and venerate that bodhisattva. You should use all kinds of precious treasures, banners, streamers, jeweled parasols, fragrant ointments, powdered incense, garments, necklaces, and various other objects; cleanse the great road and adorn it in many ways; and praise that bodhisattva with all manner of words of praise. Before long, you shall obtain that vessel of merit!

At that time, the entire great assembly united in harmony and rose, facing the direction in which the great Bodhisattva Akashagarbha had manifested. Some folded their arms, while others joined their palms. Their hearts were joyful, their countenances delighted, and with pure eyes they observed and gazed intently upon that bodhisattva.

Then all those in the assembly—from the great bodhisattvas and great shravakas to the lord of the devas, the lord of the dragons, the lord of the yakshas, the lord of the asuras, the lord of the garudas, the lord of the kimnaras, the lord of the mahoragas, and the sages possessing the five superknowledges—gave rise to this thought: “What supreme and unsurpassed offerings shall we prepare to make offerings to that good son?” At that time, the great Bodhisattva Akashagarbha transformed the Saha world into level ground, as even as the palm of a hand and adorned with the seven treasures.

He removed all mountains, wildernesses, mounds, walls, bricks, tiles, ashes, foul excrement, dust, mist, clouds, thunder, lightning, and the sounds of gandharvas. All trees became composed of the seven treasures and were replete with flowers, leaves, fruits, and fragrances. The grasses and trees rooted in the earth—their branches, joints, trunks, and leaves—were likewise transformed into the seven treasures.

Throughout the entire Saha world, all diseases and all the sufferings of hell beings, animals, and hungry ghosts were eliminated. Beings obtained such necessities as clothing, food, drink, necklaces, and so forth. All sentient beings in the Saha world were transformed, acquiring wondrous, wish-fulfilling forms, foremost in dignity, beauty, majesty, and virtue.

Every part of their bodies was complete; their fetters were eliminated; and their minds became tranquil. Their hearts rejoiced in roots of goodness, and with pure minds they abided in the Three Jewels. In the two hands of every being assembled there, a manifested wish-fulfilling jewel appeared spontaneously.

Each wish-fulfilling jewel emitted light that illuminated the entire Saha world. These precious jewels also produced wondrous music. From the sky rained all kinds of treasures, beautiful garments, necklaces, golden-linked necklaces, pearl necklaces, and many other ornaments.

All kinds of beautiful flowers also rained down: blue lotuses, pink lotuses, red lotuses, white lotuses, aquatic flowers, terrestrial flowers, and others. Tamalapatra incense, powdered ox-head sandalwood incense, and other fragrances also rained down to adorn the road. On both sides of that road appeared buildings composed of the seven treasures, like the assembly hall of Shakra.

Within those buildings appeared celestial maidens resembling the queens of Mara, playing music in the five modes and joyfully partaking of bliss. In the sky above the Buddha appeared a celestial jeweled parasol one hundred yojanas across, adorned with a bright, pure, and sublime net of jewels. That net was adorned with strings of pearls hanging in festoons.

They played all kinds of music surpassing even the music of the heavens. From the soil, grasses, trees, forests, flowers, leaves, and fruits issued wondrous sounds surpassing even celestial music. Whoever heard these sounds attained non-retrogression from unsurpassed, complete, perfect enlightenment.

At that time, when all those in the great assembly saw the adornments created by the great Bodhisattva Akashagarbha, they experienced what they had never experienced before and gave rise to this thought: “What can we do for that good man? What kind of seat should we establish for him before the Blessed One?” At that time, before the Buddha appeared a precious lotus with a stem of silver, petals of gold, a dais of agate, and stamens of Brahma-mani jewels.

The flower measured ten leagues both lengthwise and crosswise. Furthermore, immeasurable hundreds of thousands of such precious lotuses completely surrounded that flower. The assembly then saw the great Bodhisattva Akashagarbha suddenly seated cross-legged upon the flower.

They saw a wish-fulfilling jewel upon the crown of that bodhisattva’s head, and they saw that the retinue accompanying Bodhisattva Akashagarbha were all likewise seated upon the remaining lotus daises.

At that time, the great Bodhisattva Maitreya asked Bodhisattva Bhaisajyaraja in verse:

Those who arrived before him,

Bodhisattvas of great renown,

First reverently bowed to the Buddha,

And only afterward took their seats.

Yet when this good man arrived,

Manifesting magnificent adornments,

He did not bow reverently to the Buddha;

Suddenly we saw him seated at once.

At that time, Bodhisattva Bhaisajyaraja answered Bodhisattva Maitreya in verse:

Behold that great man,

Skillfully abiding in the Blessed One’s Dharma:

He perceives no sentient beings,

And relies upon no conception whatsoever!

At that time, Bodhisattva Maitreya again spoke in verse:

If he perceives no sentient beings

And abides in the ultimate reality,

For what purpose does he create these adornments?

Please reveal and explain it for me!

At that time, Bodhisattva Medicine King again replied in verse:

Those means are heroic and steadfast,

Teaching and transforming all sentient beings.

Not knowing the ultimate meaning,

Ordinary beings act through deluded thought.

Those who comprehend conventional truth

Endure suffering because they are confused about the true.

To liberate those beings,

He manifests such adornments.

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

“Excellent! Excellent! Good man, it is just as you have said!

Even if all ordinary beings were gathered together, they could not know the sphere of liberating conduct of a single stream-enterer. All sentient beings who have attained stream-entry could not know the sphere of liberating conduct of a single once-returner. All once-returners, non-returners, and arhats likewise could not know the sphere of liberating conduct of a single pratyekabuddha.

All sentient beings who have become solitary, rhinoceros-like pratyekabuddhas could not know the skillful means by which a single great bodhisattva who has attained patient acceptance of the non-arising of dharmas teaches and transforms sentient beings. All sentient beings who have attained patient acceptance of the non-arising of dharmas could not know the conduct of liberation in accordance with the ultimate truth of a great bodhisattva who has attained the Surangama Samadhi and unobstructed eloquence.

“Good man! This Akasagarbha has attained patient acceptance of the non-arising of dharmas, unobstructed eloquence, and the Surangama Samadhi. Because he has known for immeasurable kalpas the wholesome roots within the hearts of this great assembly, he manifests great adornments and abides on the Ground Free from Desire. This good man disappeared from the western direction and appeared here, manifesting himself as equal to the sravakas and pratyekabuddhas. He entered the samadhi of the immeasurable sphere of nothingness and displayed spiritual powers, causing wonder to arise in all sentient beings. Moreover, within conventional truth, he manifests adornments and teaches and transforms immeasurable sentient beings.

“If that good man were to manifest the adornments of the ultimate truth, not only would humans and devas be terrified and lose consciousness, but even bodhisattvas of the eighth ground would lose consciousness and be unable to perceive the characteristics of such conduct or enter such exceedingly profound dharmas of merit, and so forth. That good man thoroughly understands skillful means, has crossed the ocean of Dharma of all Buddhas, has severed doubts and delusions, and naturally comprehends all skillful means of deliverance. Among the great bodhisattvas, he is like the royal banner.

“Good man! That great bodhisattva Akasagarbha shows sentient beings the path to the heavens and the path to nirvana. He can liberate sentient beings from the mental illnesses of the fetters and can also heal the body composed of the four great elements, dispelling all afflictions and calamities.

“If sentient beings are oppressed by wrong views, bewildered in the wilderness of samsara, and do not know through what means they may find what is called the path to the heavens or the path to nirvana, then, if those sentient beings invoke the name of Bodhisattva Akasagarbha, bow to and make offerings to him, and burn various kinds of precious incense, this good man will examine the wholesome roots in their minds. He will see the fetters obscuring their minds and know the wholesome roots they planted in the past. He will also know how, in the present, they make offerings to the treasures of the Buddha, Dharma, and Sangha, cultivate generosity and the virtue of moral discipline, and perform other such deeds.

“This good man may, through skillful means, manifest the straight and proper path to them in dreams. Through the power of these skillful means, their minds are liberated from all evil views, evil deeds, evil aspirations, evil pursuits, evil refuges, and evil destinies. Their bodily, verbal, and mental actions all become straight and proper; their aspirations become straight and proper; they draw near to genuine, virtuous spiritual friends who are straight and proper; and they are swiftly liberated from foul and evil fetters, evil views, and illnesses. They swiftly bring evil destinies and evil karma to an end. Their wholesome aspirations and wholesome deeds are swiftly accomplished; their minds attain mastery; and they abide in exceedingly profound patient acceptance.

“If sentient beings are afflicted by various illnesses that torment their bodies, causing their minds to become distracted; if they are deaf, blind, mute, or stammering; if their faculties are incomplete, their limbs deformed, or signs of impending death appear; or if other such things occur, then, if they single-mindedly invoke the name of Bodhisattva Akasagarbha, all their illnesses will be dispelled.

“If they wish to be free of illness, they should burn agarwood incense, firm black agarwood incense, or đa kiệt lưu incense, and bow to Bodhisattva Akasagarbha. Then this virtuous great man will, during a dream at night, transform into the form of a brahmin and appear before them. Or he may manifest the form of Sakra, the deva Great Merit, the deva Wondrous Sound, a ksatriya, a great minister, a military envoy, a skilled physician, their father or mother, or a man or woman. Appearing before the sick person in a nighttime dream, he will truthfully prescribe various medicines according to the illness. When the sick person takes a single dose, all illness and affliction will be dispelled.

“Moreover, some people seek many things such as these: they wish to become learned in the meanings of the teachings; or they wish for tranquility; they wish to cultivate meditation and attain wisdom; they wish to gain renown; they wish to seek mastery of crafts; they wish to attain sovereignty, physical beauty, a fief, power and influence, ability, a wondrous voice, children, relatives and attendants, merit, generosity, moral discipline, patience, diligence, meditative concentration, or wisdom.

They wish for eloquent speech, the respect of others, liberation from all evils, and secure establishment in generosity, continuing up to abiding in wisdom. They wish for longevity and for all kinds of necessities, which, once obtained, they will be able to use. They wish to exhort the miserly and covetous to practice generosity; to cause those who break moral precepts to abide in moral discipline; to cause the indolent to abide in diligence; and to exhort the foolish to abide in wisdom.

Those who have not yet attained a vehicle are exhorted to abide in the sravaka vehicle, while those who embrace a vehicle for their own sake are exhorted to abide in the pratyekabuddha vehicle. This good man devises these skillful means and reveals them to sentient beings.

“Some sentient beings may abandon great compassion, protect only themselves, and forsake sentient beings in their hearts. If someone has such a mind and wonders, ‘By what skillful means may I exhort this person to abide in unsurpassed, complete, perfect enlightenment; to become securely established in the skillful means of the four Brahma-abodes; and ultimately to abide in great compassion?’ that person should reverently bow to the great bodhisattva Akasagarbha.

“Whether in an aranya, in a forest, or in an open place, that person should burn agarwood incense, firm black agarwood incense, or Đa kiệt lưu incense. With utmost sincerity, palms joined, and five limbs cast upon the ground, that person should bow universally to the ten directions. Then recite this dharani:

A nhỉ lệ a nhỉ lệ xa ca lưu ni ca ⁽¹⁾ Già la già la ⁽²⁾ Tỳ già đà lệ ⁽³⁾ Ma tao khư phục xà ma na ca lưu ni ca ⁽⁴⁾ Chân đà ma ni phú la di ca lưu ni ca ⁽⁵⁾ Tát bà a xa nhỉ tha la ba ly di ⁽⁶⁾ A thanh đà lê ⁽⁷⁾ Phá cừu phá cừu ⁽⁸⁾ Lưu chỉ tỳ tỳ già cừu ⁽⁹⁾ Chất trí tỳ tỳ già cừu ca lưu ni ca ⁽¹⁰⁾ Phú lê di đỏa ma a xa ⁽¹¹⁾ Tát đỏa ba tha la già a thâu ca kiệt chỉ tá ha ⁽¹²⁾.”

For the sake of such a person, this good man manifests the form of a human, the form of a deer, the form of a horse, or the form of a deva... In accordance with that person's merit, he manifests such forms, speaks, and reveals an expedient means. Through that expedient means, this bodhisattva is able to teach and transform immeasurable hundreds of thousands of nayutas of sentient beings.

Those whose vehicle is not yet determined, those abiding in the Śrāvaka Vehicle, and those abiding in the Pratyekabuddha Vehicle... with but a little expedient wisdom, he can, in the time it takes to snap one's fingers, cause these sentient beings to abide in the Unobstructed Great Vehicle, attain non-retrogression, and even acquire various samadhis, dharanis, and patience, and abide upon the Ten Grounds. The Great Bodhisattva Ākāśagarbha has thus accomplished the power of great compassion and inconceivable wisdom and skillful means.

Good man! Even if someone could know the bounds of empty space, no one could know the bounds of this good man's power of samadhi, great loving-kindness, great compassion, skillful means, and wisdom in teaching and transforming sentient beings. The Great Bodhisattva Ākāśagarbha has accomplished such boundless and inconceivable merit.

Good man! Suppose there are sentient beings who are neither sycophantic nor deceitful, whose deportment and conduct are upright, who have accomplished right view, who are honest and straightforward and do not deceive, who do not praise themselves, who are free from jealousy and treachery, and who have cultivated wholesome minds. Out of compassion for such people, this good man establishes them in skillful means, right conduct, and diligence.

Through the power of the wisdom of skillful means, right conduct, and diligence, they escape all suffering and affliction, arouse the aspiration for unsurpassed, perfect enlightenment, dedicate all their roots of goodness entirely to the unsurpassed path, and attain non-retrogression. Through the power of diligence, they perfect the six paramitas, practice great and earnest diligence, and swiftly awaken to unsurpassed, perfect enlightenment.

The Great Bodhisattva Ākāśagarbha has accomplished such immeasurable and inconceivable merit in teaching and transforming sentient beings.

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

“World-Honored One! For what reason is the exceedingly wondrously colored, dignified, resplendent, and radiant wish-fulfilling jewel seen only upon the crown of this good man's head, while the other bodhisattvas have none?”

The Buddha said:

“Good man! This Great Bodhisattva Ākāśagarbha has perfected great compassion and acts for the benefit of sentient beings, delivering them from great suffering. For sentient beings who have committed fundamental grave offenses, who are destined to fall into the evil realms, and who have severed all practices that are roots of goodness... this good man prepares wondrous medicine.

For sentient beings who have fallen into great ignorance and darkness, who hold evil views and are bound and confined in prison, this bodhisattva is a great light like the sun, causing them to repent of their offenses, sever the roots of evil, and remove the poisoned arrow of doubt from their hearts. Or there may be sentient beings whose vessels of mind have been shattered by committing fundamental grave offenses, who have lost all wholesome dharmas and are about to fall into the evil realms, who have no refuge and no destination, and who have abandoned all luminous wisdom.

Like a precious staff, this good man can guide those sentient beings darkened by offenses to abide upon the wholesome path. He can also cleanse away all foul and evil fetters, transform the evil realms into peaceful dwelling places for humans and devas, and enable them to realize nirvana, like a great vehicle. There may be sentient beings of excessive desire who have become filled with anger, wrath, and disturbed minds; or those of great delusion, obscured by ignorance, who say that cause and effect do not exist, who neither perceive, fear, nor dread the life to come, who greedily seek wealth without satisfaction, and who even constantly commit the ten kinds of evil karma.

For such sentient beings, this good man closes the paths to the evil realms, establishes them in the human and heavenly realms, and enables them to attain the bliss of nirvana, like a great vehicle. For this reason, all devas and humans make offerings to that good man, with the sole exception of the Tathagata, the Worthy One, the Perfectly Enlightened One.”

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

“World-Honored One! What is meant by committing a fundamental offense? After sentient beings commit such a fundamental offense, do they sever all practices that are roots of goodness and consequently fall into the evil realms? Having committed a fundamental grave offense and thereby become separated from all the joys of humans and devas, by what means does that good man enable those sentient beings to become fully endowed with the joys of humans and devas and the bliss of nirvana?”

The Buddha said:

“Good man! There are five acts by which a consecrated kshatriya king commits a fundamental grave offense. After a consecrated kshatriya king commits these five fundamental offenses, all the roots of goodness that he previously planted are utterly destroyed; he becomes separated from all the joys of humans and devas and must fall into the evil realms.

What are the five? Good man! If a consecrated kshatriya king seizes property belonging to a monastery or stupa, property belonging to the Sangha, or property belonging to the Sangha of the four quarters, whether he takes it himself or orders others to take it, this is called the first fundamental grave offense.

Or if that king slanders the Dharma—upon hearing what the Buddha taught for śrāvakas, for pratyekabuddhas, or for the Great Vehicle, he slanders and obstructs it, preventing its circulation—this is called the second fundamental grave offense.

“If there is someone who has renounced the household life for my sake, shaved his beard and hair, and donned the kāṣāya robe—whether he can keep the precepts or cannot keep them, whether he has broken the precepts or has not broken them—and the king strips away his kāṣāya robe, orders him to return to lay life, beats and punishes his body, imprisons him, or takes his life, this is called the third fundamental grave offense.

“If a kshatriya king uses his sovereign power to commit the five heinous offenses that bring immediate retribution, or urges others to commit the five heinous offenses that bring immediate retribution—even if he commits only one of these five offenses—this is called the fourth fundamental grave offense.

“If a kshatriya king declares that there is no cause and effect and no other existence after death, commits all ten evil deeds, and urges many sentient beings to commit the ten evil deeds, this is the fifth fundamental grave offense.

“Good man! If a consecrated king commits even one of these five fundamental grave offenses, he destroys all roots of goodness from past lives, incurs a grave offense leading to downfall, becomes separated from all the joys of humans and devas, and must fall into the evil realms. For this reason, the Great Bodhisattva Ākāśagarbha manifests birth in the borderlands, sometimes displaying the deportment and attire of a śramaṇa and sometimes the deportment and attire of a brahmin...

Wherever those kings may be, he manifests bodies everywhere and teaches the kshatriyas Dharma they have never heard before, such as omniscience; he expounds extremely profound sutras and elucidates and reveals dharanis, the ground of patience, and other teachings. Through this, the consecrated kings recognize the evil and unwholesome karma they previously created, feel shame, repent, and never commit it again. They abide in generosity, tranquility, and self-discipline, practice great and earnest diligence, and proceed toward the great path.”

Furthermore, a great minister may also commit five root grave offenses. What are the five? If that great minister seizes articles belonging to stupas or monasteries, or takes property belonging to the Sangha or to the Sangha of the four directions, this is called the first root grave offense.

If the great minister destroys cities, towns, villages, or settlements, this is called the second root grave offense. If the great minister slanders the true Dharma—hearing what the Buddha taught for the shravakas, what he taught for the pratyekabuddhas, and what he taught for practitioners of omniscience, yet disparaging, obstructing, concealing, or suppressing any part of it—this is called the third root grave offense.

If the great minister sees one who has gone forth for the sake of the Buddha, shaved off his beard and hair, and donned the kasaya robes—whether that person observes the precepts or does not, whether he has broken the precepts or has not—and strips him of his Dharma robes, orders him to return to lay life, beats him, punishes and imprisons him, or takes his life, this is called the fourth root grave offense. If the great minister commits any one of the evil deeds constituting the five offenses of immediate retribution, this is called the fifth root grave offense.

Good man, if a great minister commits any one of these five root grave offenses, all the roots of goodness he cultivated in the past will be destroyed; he will be separated from every joy of humans and devas and will fall into hell. For this reason, the Bodhisattva Akashagarbha manifests birth for their sake in remote regions, sometimes transforming himself into the form of a shramana or a brahmin, or even into the form of a boy, a girl, and so forth, in order to teach them the Dharma.

In every place, Akashagarbha teaches that great minister such extremely profound Dharmas as omniscience, the profound sutras and dharanis, and the practice of patience. He reveals, explains, and proclaims them. Having heard him, the great minister becomes ashamed of the evil karma he has created, repents, and dares not commit it again.

He abides in generosity, serenity, and self-discipline, diligently applies himself with vigor, and proceeds toward the Great Way.

Good man, there are also five ways in which a shravaka disciple commits a root grave offense. What are the five? Killing, sexual misconduct, stealing, false speech, and causing the body of a Buddha to bleed.

These are called the five root grave offenses committed by a shravaka. If a shravaka commits any one of these root grave offenses, the arrow of doubt within his heart destroys his roots of goodness, and he will certainly proceed toward an evil realm. For their sake, the Bodhisattva Akashagarbha manifests birth everywhere, sometimes appearing with the dignified bearing and form of a shramana, or even in the form of a boy, a girl, and so forth, and teaches them the Dharma.

He causes those who seek the shravaka path to become ashamed, repent, and dare not commit such deeds again; they abide in serenity and self-discipline and proceed toward the Great Way.

Good man, there are eight ways in which good men newly directed toward the Mahayana commit root grave offenses. What are the eight? Suppose beings, because of the causes and conditions of evil karma, are born in the age of the five defilements, yet through a small measure of roots of goodness draw near to a good spiritual friend.

They hear this wondrous and extremely profound Mahayana Dharma, but possess little understanding, little knowledge, and few roots of goodness, and then arouse the aspiration for unsurpassed, complete, perfect enlightenment. After hearing the Sutra of the Foremost Signlessness and so forth, they in turn analyze and explain it to foolish ordinary people. Upon hearing it, those foolish ordinary people become frightened and lose their aspiration for unsurpassed, complete, perfect enlightenment, instead vowing to seek the shravaka vehicle.

This is called the first root grave offense committed by a newly aspiring bodhisattva. Because of this offense, all the roots of goodness that bodhisattva has cultivated are destroyed. He incurs a grave offense leading to downfall, is separated from the joys of humans and devas and from nirvana, retreats from the bodhi mind, and must fall into an evil realm.

Therefore, a bodhisattva must understand the minds and roots of goodness of others and then teach the Dharma according to what is appropriate, just as one entering the great ocean must proceed gradually from the shallows into the broad depths. For this reason, the Bodhisattva Akashagarbha manifests birth in their realm, assumes forms like theirs, and teaches them the Dharma. This is called the first root grave offense.

A practitioner who wishes to see the Bodhisattva Akashagarbha in order to repent of the grave offenses he has committed should, during the latter part of the night, burn agarwood incense, firm black agarwood incense, and tagara incense, join his palms, and invoke the name of the Bodhisattva Akashagarbha. According to his own measure of merit, this good man will behold a manifested form of the Bodhisattva Akashagarbha. He may see the Bodhisattva Akashagarbha in his own body, or in the form of a shramana, a brahmin, a boy, a girl, or various other forms, teaching the Dharma for his sake.

The newly aspiring bodhisattva who has committed that root grave offense will then be able to repent of it and become capable of receiving the unsurpassed great skillful means, practicing samadhis, patience, and dharanis, and so forth, until he abides upon the Grounds. He will be able to cut off the evil realms, attain non-retrogression from unsurpassed, complete, perfect enlightenment, and acquire adamantine strength of great vigor in the six paramitas.

He will swiftly awaken to unsurpassed, complete, perfect enlightenment. If that bodhisattva has not previously manifested himself, then, when the morning star rises, the beginning practitioner should stand, face the morning star, and say: “Namo Aruna! Namo Aruna!

You have perfected great compassion! Today, as you first rise over Jambudvipa, I pray that you shelter and protect me with your great compassion! Convey my words to the great and compassionate Mahabodhisattva Akashagarbha, and in a dream tonight reveal to me the skillful means for dealing with my offense.

Through these causes and conditions, may I repent of the root grave offense I have committed and perfect the wisdom-eye of Mahayana skillful means.” Then, while he sleeps, as the morning star rises, the Bodhisattva Akashagarbha will immediately manifest his bodily form in the dream so that the beginning bodhisattva may repent. Once his evils have been eradicated, he will immediately attain the samadhi called Never Forgetting the Bodhi Mind, dwell skillfully in the Mahayana, and be endowed with the six paramitas.

If a beginning bodhisattva says to others: “You are incapable of practicing the six paramitas and are also incapable of awakening to unsurpassed, complete, perfect enlightenment! You should quickly arouse the aspiration for the shravaka or pratyekabuddha path, by which you can cross beyond birth and death...” The remainder is as stated above. This is called the second root grave offense committed by a beginning bodhisattva.

Furthermore, if a beginning bodhisattva says: “Why must you carefully observe the precepts and discipline yourself? You need only quickly arouse the bodhi mind! You should read and recite the Mahayana sutras, and then the evil karma of your body, speech, and mind will be purified, and there will be no evil retribution...” The remainder is again as stated above. This is called the third root grave offense committed by a beginning bodhisattva.

Furthermore, if one who has newly become a bodhisattva says: “You possess great virtue and therefore should abandon the shravaka teachings. Do not listen to them, do not read them, and do not explain them to others! Good man, you should conceal the sutras and teachings of the shravakas! The Mahayana cannot be found within the shravaka teachings, and those teachings cannot bring you to the further shore! You should only listen to and receive the Mahayana sutras and explain them to others; then your evil karma will be purified, and you will swiftly accomplish the Buddha Way.” If another accepts these words and embraces this wrong view, both of them commit an offense. This is called the fourth root grave offense committed by a beginning bodhisattva.

Furthermore, novice bodhisattvas may speak falsely and divisively, thinking one thing while saying another concerning the Mahayana scriptures, and may receive, uphold, read, and recite them for fame and material gain. Taking what they have heard, they expound it widely to others and proclaim: “I understand the Mahayana, unlike other people!” When they see others receiving benefits, they become jealous, disparage, slander, and undermine them, while claiming that their own attainment of the Dharma surpasses that of others.

Such people cause destruction, commit a grave offense entailing downfall, become separated from the Mahayana Dharma, and must fall into the evil realms. Just as a person who enters the sea in search of treasure may drown and die when the ship is wrecked, so too is such a novice bodhisattva. This is called the fifth fundamental grave offense committed by a novice bodhisattva.

Furthermore, in the future there will be novice bodhisattvas, whether lay or monastic, who read and recite the Vaipulya scriptures and, for the sake of material gain, say: “I comprehend this wondrous Dharma! Because I care for you, I shall expound it to you!” Yet in truth, the heart of such a novice bodhisattva does not bring much benefit to sentient beings. It is like a starving, destitute person who enters a great forest of fruit trees, rejects the delicious fruits, chooses instead to eat poisonous fruit, and dies.

Such a novice bodhisattva is likewise. Although such a person has entered the precious forest of the Mahayana’s Perfect Awakening, that person teaches the Mahayana scriptures for material gain and fame, commits a fundamental grave offense, and is reproached by the wise. Humans, devas, and the four assemblies should not associate with such a person.

This is called the sixth fundamental grave offense committed by a novice bodhisattva.

Furthermore, a Kshatriya king may have chandala ministers of state, chandala officials, chandala military envoys, chandala physicians, and others. Such deluded people personally bring forth treasures to practice giving and bestow gifts, yet behave wantonly and arrogantly and undermine the Sangha. Then, relying upon the power of the king and his great ministers, they seize the property of the Sangha. This is called the seventh fundamental grave offense committed by a novice bodhisattva.

Furthermore, if chandala Kshatriyas, chandala great ministers, chandala bhiksus, and others become angry and hostile toward sramanas; declare the Dharma to be non-Dharma and non-Dharma to be Dharma; discard the sutras and Vinaya; engage in discussions at improper times; establish regulations based upon non-Dharma; cut off the study of prajna; harass bhiksus; cause sramanas to lose their pure faith; and destroy proper conduct—though they are not truly sramanas, they call themselves sramanas, and though they do not truly practice the pure life, they claim to practice the pure life, so that the four assemblies increasingly come to make offerings to them—then both the royal officials and the bhiksus incur offenses.

This is called the eighth fundamental grave offense committed by a novice bodhisattva.

When novice bodhisattvas commit these fundamental offenses, they are no longer said to be cultivating the path. All their roots of goodness are severed, they are separated from the joys of humans and devas, and they must fall into the evil realms. Good man!

For the sake of such people, Bodhisattva Akashagarbha manifests in forms corresponding to each kind of being, appearing with the same form and appearance as they have. He then teaches them the Surangama and various other sutras and Vinaya texts, enabling those who have committed offenses to repent of their evil karma, perfect their roots of goodness, and ultimately attain nirvana. If a good man bows to and praises Bodhisattva Akashagarbha, he will gain great merit in this present life.

Furthermore, if sentient beings hear the name of Bodhisattva Akashagarbha, create his image, make offerings to him, honor, revere, and praise him, and present him with various offerings, then in their present bodies they cannot be swept away by water, burned by fire, injured by blades, or harmed by poison. Neither humans nor nonhumans can harm them, and they will not suffer from illness, calamity, hunger, or thirst. When they are about to die, Bodhisattva Akashagarbha, in accordance with the manner in which they venerated him, will appear before them in various forms—perhaps in the form of a deva, or in the form of the sun, the moon, and so forth—enabling those sentient beings to see their place of refuge, fulfill their aspirations, and hear this verse:

These Four Noble Truths—

If the wise understand them,

Knowing well the suffering of samsara,

They cross all streams of existence.

If sentient beings have faith in the Buddha with body and mind, the bodhisattva will immediately manifest the body of a Buddha and speak this verse:

The Buddha’s wisdom is true and genuine;

Through it one crosses all states of existence.

By realizing the Buddha’s wisdom,

One is freed from every suffering.

When these sentient beings are about to die, they see the body of a Buddha. Deep within their hearts they delight in it and rejoice with exultation. After death, they leave behind the world of the five turbidities and are born in a pure Buddha-land, where they see the Buddha and hear the Dharma.

Good man! Bodhisattva Mahasattva Akashagarbha has perfected such inconceivable merit. If anyone wishes to increase the cultivation of meditative concentrations and attain mastery of wisdom, that person should bathe and purify the body, and during the latter part of the night bow to Bodhisattva Akashagarbha, arrange a ceremonial offering, and say: “You are the one of great loving-kindness and compassion toward all sentient beings.

I pray that you will bestow upon me the skillful means of mindfulness and concentration!” Then that person should recite this dharani:

Đan (lưu) mâu lan na hàm ⁽¹⁾ Bạt bát ni lê ⁽²⁾ Mậu ni a bà đa lệ ⁽³⁾ Na na di ⁽⁴⁾ Na di ma ha ca lưu ni ca ⁽⁵⁾ A nhu bà diêm bà mật để ⁽⁶⁾ A ca xà bà mật để ⁽⁷⁾ Bạt xà diêm bà mật để ⁽⁸⁾ Lộ xa mật lật để ⁽⁹⁾ A na na mật để ⁽¹⁰⁾ Phục đa câu trí mật để tá ha ⁽¹¹⁾.

Bodhisattva Akashagarbha will then bestow upon that person the skillful means of mindfulness and concentration. If anyone wishes to read and recite various sutras and treatises, then when the morning star appears, that person should make offerings and bow to Bodhisattva Akashagarbha, and then say: “Greatly Compassionate Bodhisattva Akashagarbha, savior of sentient beings! I pray that you will have compassion for me and grant me the power of mindfulness and wisdom.” Then that person should recite this dharani:

A di la xà tỳ ⁽¹⁾ Hàm bồ sa xà tỳ ⁽²⁾ Tha bà na xà tỳ ⁽³⁾ Lai sai tam di ⁽⁴⁾ Phát duệ la xà sư ⁽⁵⁾ Tất lệ na lại tỳ ⁽⁶⁾ Thế la ca ni ⁽⁷⁾ Hô ma hô ma ⁽⁸⁾ Ma ha ca lưu ni ca tá ha ⁽⁹⁾.

If anyone wishes to cross the sea, search for hidden treasure, seek the path of the immortals, or is bound and imprisoned, separated from loved ones, forced to encounter those whom one resents, threatened by water, fire, blades, poison, diseases or sorcery involving poison, lions, tigers, wolves, venomous snakes, bandits, and other such fears, or is in need of various necessities, that person should invoke the name of Bodhisattva Akashagarbha, bow to him, and make offerings. Regarding that bodhisattva as a Great Compassionate Father, that person should recite this verse:

Love me! Pity me! You renowned for great compassion!

Akashagarbha, benefactor of the world!

I pray that with great compassion you will look upon me

And save me from fears such as these.

Grant me the benefit of merit and great virtue;

I am now oppressed by suffering and utterly destitute.

O Greatly Quiescent One, in you I take refuge;

May I know peace and happiness in this life and the next.

At that time, the bodhisattva Akasagarbha manifested either his own body or other bodies, assuming all manner of forms and appearances, to comfort them, enable them to attain liberation, and provide them fully with all necessities. If a prince wished to succeed to the throne, or to enter the ranks of brahmins, elders, skilled artisans, those of great virtue and authority, those of great contemplation, or those of great liberation, then in the latter part of the night he too would invoke the name of the bodhisattva Akasagarbha, bow in homage, make offerings, and sincerely take refuge in him.

With his purified divine ear, the bodhisattva Akasagarbha would hear that voice from afar, come before that person, and expound the Dharma for him, enabling his aspirations to be fulfilled. Good man, the bodhisattva Akasagarbha has thus accomplished inconceivable merit, wisdom, and skillful means. Even if sentient beings could calculate the waters of the ocean, they still could not fathom the measure of the bodhisattva Akasagarbha's merit.

Again, even if sentient beings could know the bounds of space throughout the ten directions, they still could not comprehend the power of the bodhisattva Akasagarbha's spiritual transformations and expedient wisdom. For this reason, the precious jewel upon the crown of the bodhisattva Akasagarbha possesses such radiant color.

At that time, when the assembly heard the Buddha's words, they all rejoiced with delight, bowed their heads at the Buddha's feet, and addressed him, saying:

“World-Honored One, how can sentient beings be taught and transformed in the evil age of the five turbidities?”

The Buddha said:

“Good men, space is neither bound nor released, and is without anger or attachment; its nature is pure. Good men, the Tathagata is likewise. His mind is sovereign in the emptiness of ultimate truth, and his nature is pure. Although he abides in a defiled and turbid world, he is not stained by its dust and impurities. The Tathagata appears in the world in order to teach and transform sentient beings. Good men, does this space abide in dependence upon the six consciousnesses?”

“No, World-Honored One,” the assembly replied.

The bodhisattva Akasagarbha addressed the Buddha, saying:

“World-Honored One, they do not depend upon one another at all! They do not engage in any activity! All dharmas are empty, without accumulation. Their original limit, just as it truly is, resembles space: neither destroyed nor produced, free from conceptual recollection and discrimination, unmoving, without attachment, without seed, without fruit, without retribution, and without written characters. World-Honored One, when a great bodhisattva knows the nature of all dharmas in this way, he attains the patient acceptance of the non-arising of dharmas. So it is, World-Honored One!”

The bodhisattva Akasagarbha then spoke this mantra:

Tỳ bà a xà ⁽¹⁾ Ma nâu ẩm di ⁽²⁾ Thận na xà di ⁽³⁾ Thiền na ni ma ⁽⁴⁾ Mâu ni ha la ⁽⁵⁾ A na tha ⁽⁶⁾ Phá la cừu ha ⁽⁷⁾ Yết bà ni ma ⁽⁸⁾ A tỳ tha ⁽⁹⁾ Tu bà xa xa xà bà ⁽¹⁰⁾ Xá na xá na ⁽¹¹⁾ Xá na sỉ tha ⁽¹²⁾ Kiếm ma xá ma ⁽¹³⁾ Nỉ ma phù ma ⁽¹⁴⁾ Tỳ sa xá ma ⁽¹⁵⁾ Già na tha na ⁽¹⁶⁾ Sí lệ am bồ tam thâu tứ tá ha ⁽¹⁷⁾.

The Buddha praised him, saying:

“Excellent! Excellent! Good man, you are now able to proclaim this Dharani of Subjugation, the Lion's Roar of the Eye, the Water Division, enabling sentient beings who are approaching the end of life to destroy the obstruction of afflictions, the obstruction of karma, and the obstruction of retribution, and to be reborn in a pure land. Out of compassion for sentient beings, you can journey throughout the Buddha lands, manifest physical forms to benefit sentient beings, expound the Mahayana sutras, eliminate all evils, and cause chandala kings and even chandala sramanas to cultivate wholesome dharmas.”

When the Buddha expounded this sutra, immeasurable asamkhyeyas of humans and devas attained various samadhis and dharanis, abided in the various kinds of patient acceptance, and attained the wisdom of the Ten Grounds. Ten thousand people attained the patient acceptance of the non-arising of dharmas. The Buddha then spoke this verse:

If sentient beings engage in disputes,
Embrace the fundamental cause;

Those who can embrace all fundamentals
Will swiftly behold it at once!

After the Buddha had expounded this sutra, the entire great assembly rejoiced and faithfully practiced it.

THE SUTRA OF THE BODHISATTVA AKASAGARBHA MANTRA — End.