Toh 260The Noble Mahāyāna Ākāśa­garbha Sūtra

Summary

While the Buddha is dwelling on Khalatika Mountain with his retinue, an
amazing display of light appears, brought about by the bodhisattva Ākāśagarbha’s
liberating activities. As he joins the gathering, Ākāśagarbha manifests another
extraordinary display, and the Buddha, praising his inconceivable
accomplishments and activities, explains how to invoke his blessings. He sets
out the fundamental transgressions of rulers, ministers, śrāvakas,
and beginner bodhisattvas, and, after explaining in detail how to conduct the
rituals of purification, encourages those who have committed such transgressions
to turn to Ākāśagarbha. When people pray to Ākāśagarbha, Ākāśagarbha adapts his
manifestations to suit their needs, appearing to them while they are awake, in
their dreams, or at the time of their death. In this way, Ākāśagarbha gradually
leads them all along the path, helping them to purify their negative deeds,
relieve their sufferings, fulfill their wishes, and eventually attain perfect
enlightenment.

Acknowledgments

This sūtra was translated by the Sakya Pandita Translation Group,
International Buddhist Academy Division. The text was translated into English by
the monastic scholars Jampa Tenzin and Ngawang Tenzin, and by Christian Bernert
and Julia C. Stenzel. It was edited by Pamela Gayle White and Vivian Paganuzzi.

This translation has been completed under the patronage and supervision
of 84000: Translating the Words of the Buddha.

Introduction

Ākāśagarbha, the Bodhisattva “Essence of

Space”

Ākāśagarbha features among the so-called Eight Close Sons of the
Buddha, who are regarded as the principal bodhisattvas in the Buddha’s
retinue, the other seven being Mañjuśrī, Avalokiteśvara, Vajrapāṇi,
Kṣitigarbha, Sarvanivaraṇaviṣkambhin, Maitreya, and Samantabhadra. Each
bodhisattva fulfills a particular role for the benefit of beings,
Ākāśagarbha’s being that of helping them to purify themselves from the
results of their negative actions.

The name Ākāśagarbha may be rendered in English as “Essence (garbha) of Space (ākāśa).” To understand his name, it is
useful to consider the concept of space in Buddhist thought. In early
Buddhist theory, space is nonobstruction, the lack of matter allowing for
the unhindered movement of the four great elements of earth, water, fire,
and air. Space is also nonobstructible due to its omnipresence and its
eternal nature. Apart from being the mere absence of obstruction, it is also
counted as one of the three unconditioned dharmas or phenomena in this
world, the other two being the two types of cessation. In the Pāli
Mahāparinibbānasutta, space is
presented as the actual foundation for all other elements of existence. We can understand, therefore,
the prominent position that space holds among the elements of existence, and
it is an equally prominent position that the bodhisattva Ākāśagarbha holds
among his peers, his presence outshining everything else in the world,
everything except the buddhas themselves. Just as space is the unlimited
capacity to accommodate the entirety of phenomenal existence, so Ākāśagarbha
possesses countless inconceivable qualities to benefit sentient beings. As
the embodiment of nonobstruction, he helps beings remove obstacles from the
path to awakening, in particular the obstacles caused by their own misdeeds,
by making them disclose their transgressions.

Due to his relation to space and the purification of negative deeds,
Ākāśagarbha has become closely associated with the Buddha Vairocana, one of
the principal figures in the Buddhist tantric traditions, whose main
function is the purification of negativities in general, and in particular
those of the deceased. It is particularly in the tantric traditions of China
and Japan that Ākāśagarbha has become an important figure of worship.

The Text of the Ākāśagarbhasūtra

In his work on Ākāśagarbha in China and Japan (unfortunately
unfinished), M. W. de Visser gives a comprehensive list of texts related to
this bodhisattva. The first among them to appear in Chinese was
the Sūtra on the Bodhisattva Ākāśagarbha,
translated by Buddhayaśas between 403 and 413 ce.
This is the earliest version of the text we have, for the Sanskrit is no
longer extant.

The Chinese version of this text differs significantly from the
Tibetan translation found in the Kangyur. Although the basic content of both texts is the same,
their structures are very different and the Chinese contains numerous
passages not found in the Tibetan, and vice versa. It is justifiable, therefore, to speak of two
different versions of the Ākāśagarbhasūtra.

The Tibetan text was prepared by the Indian paṇḍita Śākyaprabha and
the Tibetan Bandé Ratnarakṣita, probably in the 9th century ce. But even though the Kangyur contains only one
Ākāśagarbhasūtra, we do have
alternative translations of some of its passages. The Śikṣāsamuccaya by Śāntideva, of which the
Sanskrit has survived as well as its translation into Tibetan, quotes
extensively from the sūtra.

Key Points of the Ākāśagarbhasūtra

The sūtra is widely known in the Tibetan Buddhist community, at
least by name. This stems from the fact that it is mentioned in Śāntideva’s
celebrated and widely studied Bodhicaryāvatāra (Tib. byang chub
sems pa’i spyod pa la ’jug pa). In the fifth chapter on
“Guarding Alertness,” Śāntideva advises the reader to study the sūtras,
beginning with the Ākāśagarbhasūtra, in
order to learn about the training.

The Ākāśagarbhasūtra is a
Mahāyāna sūtra that emphasizes spiritual practice. It thus can be said to
have a strong affinity with the so-called meditative concentration Mahāyāna
sūtras, of which the Śūraṃgamasamādhisūtra
is a prominent
representative. Our text indeed repeatedly mentions the meditative
concentration of valiant progress (Skt. śūraṃgamasamādhi) of the bodhisattvas
abiding on the tenth bodhisattva ground. Furthermore, in the discussion of the
transgressions of beginner bodhisattvas, among other corrupt habits the
confinement of monks’ practice to the mere recitation of scriptures is
criticized.

The main topic of this sūtra, however, is not meditation but faith in and devotion to a bodhisattva as a means
of purification. Because the principal activity of Ākāśagarbha, as mentioned
above, is the removal of obstructions on the path to awakening, followers
are strongly advised to generate pure faith in him. It is this faith,
supported by the devotional practices of worship and offering, that will
invoke his presence and blessings. Once invoked, the bodhisattva will help
devotees according to their capacities and inclinations by first making them
disclose their negative actions.

This practice of disclosure or confession of negative deeds is
regarded as a fundamental element of Buddhist practice. Essential for the
purification of the mind, it forms the third part of the seven-limbed
practice, a preliminary practice recited daily by most practitioners in the
Tibetan tradition. The seven limbs are paying homage to the buddhas,
presenting them with offerings, disclosing one’s negative deeds, rejoicing
in the positive deeds of all beings, requesting the Dharma, supplicating the
enlightened ones to remain with us, and dedicating all virtues to the
benefit of sentient beings.

But what precisely are those negative actions that are to be
disclosed by the followers of the Buddha? In this sūtra, the Buddha himself
gives the answer to this question: they are the transgressions (Tib.
ltung ba; Skt. āpatti), also referred to as
downfalls. The so-called downfalls are violations
of vows or principles of conduct specific to different kinds of Buddhist
followers. In Buddhism, vows are forms of spiritual commitment taken to
ensure steady progress on the path. They are the “practical applications and
outcomes of different Buddhist theories.”
Thus, transgressions are not actions judged as morally objectionable by some
higher authority; rather, they are actions of body, speech, and mind that
result in a serious impediment on the spiritual path of the one who commits
them. They cause one to “fall from” the path to awakening, so to speak, and
in the worst cases fall to the lower realms of existence. These
transgressions need to be disclosed and purified at the very outset of the
path, and helping people do so is precisely the expertise of Ākāśagarbha.

An individual enters the Mahāyāna when he or she produces
bodhicitta, the resolve to attain buddhahood for the sake of all sentient
beings. Thus, the first step
in the training is the production of this intention, called the
bodhicitta of aspiration, which is later followed
by active engagement in the path, called applied
bodhicitta. In the detailed explanation of the
training in applied bodhicitta found in Sakya Paṇḍita’s Elucidation of the Sage’s Intent (thub
pa dgongs gsal), the author explains the cause of its arising,
the way to cultivate the conditions conducive to its increase, and the
methods for preventing its decline. It is in the
latter section that he names the Ākāśagarbhasūtra as a source for the fundamental
transgressions. In the sūtra, these are the transgressions
committed by kṣatriyas, ministers, śrāvakas, and beginner bodhisattvas.
This entire list, excluding the śrāvakas’ transgressions,
became a prominent feature of the Mahāyāna training known as the
fourteen fundamental transgressions. As the text is commonly studied in all Tibetan
Buddhist schools, authors of all lineages refer to the Ākāśagarbhasūtra as the source for
understanding the bodhisattva transgressions.

The sūtra mentions the following list of transgressions:

a) For kṣatriya rulers:

1. Stealing from a place of worship or the saṅgha,
or inciting others to do so

2. Forcing others to give up the Dharma and
creating obstacles for the teachings

3. Forcing monastics to give up their monastic
robes and abusing them

4. Committing any of the five heinous deeds

5. Advocating the philosophy of the nonexistence of
causality

b) For ministers:

1. Stealing from a place of worship or the
saṅgha

2. Destroying a village, district, or town

3. Forcing others to give up the Dharma and
creating obstacles for the teachings

4. Harming monastics by taking away their robes,
punishing, or even killing them

5. Committing any of the five heinous deeds

c) For śrāvakas:

1. Killing

2. Taking what is not given

3. Impure conduct

4. Lying

5. Harming a buddha

d) For beginner bodhisattvas:

1. Teaching the profound Dharma of emptiness to
spiritually immature people

2. Discouraging people from practicing the Mahāyāna
path

3. Discouraging people from practicing the vinaya
of the prātimokṣa

5. Praising oneself and lying out of jealousy and
for the sake of gain and honor

6. Deceiving others, claiming one has realized the
profound teachings on emptiness when one has not

7. Causing fines to be imposed on monastics and
offering the bribes received to the kṣatriyas

8. Causing monastics to abandon their contemplative
training and diverting offerings intended for contemplative
monastics to benefit monastics engaged in mere recitation
practice

A special feature of this sūtra, and quite a unique one, is the
mention of dream-inducing practices. Similar practices are known
to students of Tibetan Buddhism familiar with the techniques commonly known
as dream yoga, but they are fairly rare in nontantric Mahāyāna
contexts. In this context, the purpose of
dream-inducing practice is for those who failed to meet Ākāśagarbha in the
waking state to produce a dream encounter with the bodhisattva in order to
disclose their transgressions.

Finally, another recurring theme throughout this sūtra is the use of
dhāraṇīs. This term has
at least two distinct meanings in this text alone: on the one hand, a
mystical formula to be repeated with the aim of fulfilling certain worldly
and spiritual wishes, whether for oneself or others, and, on the other, a
state of unfailing memory that bodhisattvas attain on the higher levels of
realization. But the mention of dhāraṇīs does not imply an influence of
tantric Buddhism on this text. Dhāraṇīs are used frequently in early
Mahāyāna scriptures predating the emergence of tantra in Buddhism.

Conclusions

The Ākāśagarbhasūtra can be
understood as a devotional Mahāyāna text, devotion being a skillful means on
the path to awakening in Buddhism. The text was eminently important in China
and Japan, where the bodhisattva Ākāśagarbha became a major figure of
veneration, and in the Tibetan tradition, where it served as a primary
source for the list of bodhisattva transgressions. The sūtra predates the
emergence of the tantric Buddhist movement in India, but nevertheless
contains certain elements that gained in importance and were further
developed in Vajrayāna Buddhism.

Ākāśagarbha is the essence, the womb of space. Limitless, he
provides beings with whatever they need; knowing no obstacles, he removes
whatever may hinder them from seeing reality.

The Translation

For this work, the translators relied on the version in the Degé
Kangyur, supported by those in the Peking and Narthang Kangyurs with the
help of the comparative edition of the Kangyur (see

bibliography). Whenever confronted with
problematic or difficult passages, we discussed the variants with the
Tibetan scholars we worked with to select the reading most likely to be
correct.

The task of translation inevitably coincides with the task of
interpretation, and any translation will be only one of the possible
readings of the text. In this case, the task was rendered difficult by the
many obscure and somewhat esoteric verses the sūtra contains. With the
resources at our disposal, we have tried our best to understand and
translate those lines; but the clarity we have aimed for in the resulting
English verses does not reflect the ambiguous nature of the Tibetan text,
cryptic in many places. We apologize for all instances where we did not do
it justice.

Specialized terminology, such as the types of beings present in the
Buddha’s audience as well as certain technical terms, is given in Sanskrit
when we thought that no English rendering would convey the exact meaning.
The Tibetan version of the sūtra also contains a number of dhāraṇīs in
transliterated Sanskrit, and like the Tibetan translators we have left them
as they are. In the process of trying to reconstruct their most correct
Sanskrit reading, we faced many problems despite the assistance of a
Sanskrit expert. Solving them would entail a separate research project, well
beyond the scope of the present translation work.

The Translation

The Noble Mahāyāna

Ākāśagarbha Sūtra

Homage to all buddhas and
bodhisattvas!

Thus did I hear at one time. The Bhagavān was dwelling on the
Khalatika Mountain, in the abode of the Sage’s seers, together
with an incalculably large assembly of monks and of great śrāvakas. Great
bodhisattva mahāsattvas in numbers as limitless as the grains of sand of the
river Ganges, forming an incalculably immense assembly of bodhisattvas, were
also staying there. The moment the Bhagavān completed his prophecy on the
splendid vows of the tathāgatas, the Indranīla jewel appeared in the west. Many hundreds of
thousands of precious wish-fulfilling jewels spread out and surrounded it.
The
light of that precious jewel rendered invisible the totality of manifest
form in the whole trichiliocosm. Thus, with the exception of the tathāgatas,
all gods and humans, śrāvakas, and bodhisattvas, as well as the manifest
forms of the great elements of earth, water, fire, and air—however many
manifestations there were of the great elements—all without exception were
obliterated, and only the precious jewel remained visible. Everything
appeared to be limitless, boundless, and ineffable like space. The Bhagavān,
too, became most radiant, clear, and brilliant.

Indeed, the sentient beings assembled there could not even see
themselves, or each other. For them, all visible manifestations of the great
elements also ceased and became imperceptible to the eye. They could not
perceive their bodies, their features, or shapes,
nor did they have a sense of touch.
Whatever they observed, howsoever they observed it, they saw as empty. They
did not even see the orbs of the sun or the moon. The stars and the earth
element, water element, fire element, and air element also became invisible
to their eyes. Sounds did not resonate in their ears. Odors were not
perceived by their noses. They did not take their minds and their mental
events as “me,” or take them as “mine,” and the perceptions of the six
cognitive bases did not arise. The great elements were also
imperceptible.

Instead, in whichever direction they looked, in all those directions
they saw everything as the physical marks, colors, shapes, and bodies of the
tathāgatas. Only the precious Indranīla encircled by wish-fulfilling jewels
appeared from afar; apart from that, nothing at all was visible.

At that place, the bodhisattvas dwelling on the tenth ground, who
had achieved the meditative concentration of valiant progress,
and who were bound by one more life and in their last existence, looked and
saw, yet were not at all frightened, afraid, or terrified, because they
realized that all phenomena are by nature endowed with final reality,
suchness, and emptiness. Therefore, they were not at all frightened, afraid,
or terrified.

The remaining great bodhisattva mahāsattvas, and the śrāvakas,
devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas,
kumbhāṇḍas, pretas, piśācas, pūtanas, and kaṭapūtanas—all of the assembled
humans and nonhumans—were very frightened and in despair. They were
bewildered about what was here and what was there, and in their confusion
they were not able to perceive one another. In that state, they asked
questions such as “What is this?”, “How did this come about?”, and “What is
the nature of this?”, but could find nothing.

At that time, the great bodhisattva mahāsattva known as Great Nail
of Brahmā bowed down toward the Bhagavān with folded hands and said:

“Ordinary beings do not recognize

The nature of all phenomena.

They live in the form aggregate,

And so their six sense faculties become deluded.

“There is not a single aggregate to be seen,

Yet ordinary beings conceptualize the form aggregate.

Consequently, some of these people

Develop doubts about the Buddha’s teaching.

“It is for them that the Bhagavān

Taught the characteristics of the suchness of phenomena.

Thus, here and there

They come to know the characteristics of space, which bears everything.

“This indeed is brave equipoise,

A state that cannot be expressed.

“A most precious wish-fulfilling jewel

Rests on the crown of his head.

Those who perceive a precious Indranīla jewel from afar

Are very fortunate beings:

They will perfect the valiant progress.

“All who have come to see the Teacher are wise indeed.

Today in this place, a profound discourse

Will undoubtedly be proclaimed.

“O Bhagavān, please give relief

To the sentient beings who have come here.

Bringing them to full maturation

Is the heroes’ sphere of activity.”

The Bhagavān replied:

“It is just as you have said.

The place where the basis of all is heard,

And where, with wisdom, sentient beings are established,

That place is the sphere of activity of meditative concentration.

“It is the sphere of activity

Of the bodhisattva Ākāśagarbha,

Who has demonstrated the meditative concentration free of appearances

And free of proliferations.

“Whoever is attached to the two views

Will later be in a realm of delusion.

Attachment to eternalism and nihilism

Is utter delusion about here and there.

“Those who wish to free themselves

Completely from both of these views

Should meditate on that which is inexpressible,

Thereby swiftly attaining the grounds.

“Listen well, companions: For bodhisattva mahāsattvas who are
beginners one must explain the six perfections with a reference point, with
the notion that suchness is expressible. That is to say, they must
understand the nature of the great elements to be arising and perishing.
Only then should they familiarize themselves with the idea that all
phenomena are in essence inexpressible, nonarising, nonceasing, not
perceptible, and not in the slightest way existing.

“Thus will they definitively abandon eternalism and nihilism, and
they will not be at all frightened or terrified. Once they have ceased to
relate to phenomena with attachment, they will swiftly perfect the six
perfections and thenceforth not remain in either nihilism or eternalism.”

No sooner had the Bhagavān spoken than all those assembled in the
retinue saw the manifestations in the same way they had previously seen,
heard, understood, and known them. Thereupon, extending his right arm, the
Bhagavān proclaimed:

“The bodhisattva mahāsattva Ākāśagarbha’s meditative concentration
is like an ocean. This bodhisattva’s training is like Mount Meru, his
primordial wisdom like space, his vigor like wind, and his tolerance like a
vajra. He is like a supreme victory banner among all bodhisattvas. For
voyagers to nirvāṇa, he is like a captain. He is like a treasure of all the
roots of virtue. For all who suffer, he is like a wishing vase; for those
engulfed in darkness, like the sun; for those who have lost their way, like
the moon; for the frightened, like Mount Meru; for those severely tormented
by the sickness of afflictions, like a medicinal elixir; for those who have
severed the roots of virtue and fallen, like a walking stick. For those who
make a living by weaving garlands, he is like a flower; for those who
observe vows, like a mirror; for those who have conscientiousness and
modesty, like clothing; for travelers to nirvāṇa, like a footbridge; for
voyagers to the other shore, like a boat; for travelers to the higher
realms, like a staircase. For those suffering from insults and slander, he
is like a parasol; for those facing opposition, like a lion; for the rains,
like water; for those fighting against Māra, like armor; for those who have
mistaken the precepts, like the opening of their eyes; for all harvests of
the roots of virtue, like the earth. For the sick, he is like a doctor; for
the hungry, like grain; for the thirsty, like a water crystal; for the exhausted, like a
bed; for those in meditative concentration, like a fire lens; for
those who have entered the path to enlightenment, like a chariot; for those
playing in parks, like a pool; for those striving toward enlightenment, like
a rosary. Thus does he appear.

“This son of noble family is like the fruition of the perfections,
like a wish-fulfilling jewel for those on the tenth ground, like a
wish-fulfilling tree for those who have achieved the meditative
concentration of valiant progress. For all who are engaged in
negative views, he is like a weapon because he severs; for those afflicted
beings entangled in latent tendencies, he is like a vajra because he
overcomes. The demons cannot conquer him. For those of skillful means, he is
the measure of time; for
primordial wisdom, he is discernment. For the entire Buddhadharma, he is the
abode; for pratyekas, like a garland; for all śrāvakas, like the robes; for
gods, like an eye; for humans, like a path; for those born in the animal
realm, a shelter; for pretas, a support; for hell beings, a protector. For
those sentient beings who receive donations, he transforms into a container;
for bodhisattvas, into a chariot. For all the tathāgata, arhat, perfectly
complete buddhas of the three times, this son of noble family is like a
minister. He is the gatekeeper of the city of Dharma. This son of noble
family possesses the perfect buddhas’ primordial wisdom complete with all
adornments, including the eighteen unique qualities of a buddha. This son of
noble family is someone whom all sentient beings, with the exception of the
tathāgatas, should worship with every supreme offering. Therefore, all of
you who have gathered here should now welcome him.

“Using every mode of worship and respect, honor him as much as you
can with jeweled umbrellas, victory banners, flags, flowers, incense,
garlands, ointments, divine garments, ornaments, and vessels of many kinds.
Honor, venerate, and revere him. Sweep his path, adorn him with ornaments,
and praise him in different ways. All of you will also acquire excellent
qualities like his, and before long become vessels like him.”

All in the assembly without exception then rose from their seats and
turned toward where the bodhisattva mahāsattva Ākāśagarbha appeared. With
overjoyed hearts, happily smiling faces, and eyes full of admiration, they
stood with palms joined and gazed at him. In that assembly were bodhisattva
mahāsattvas and śrāvakas, the lord of devas, the lord of nāgas, the lord of
yakṣas, the lord of gandharvas, the lord of asuras, the lord of garuḍas, the
lord of kinnaras, the lord of mahoragas, and seers in
possession of the five kinds of supernatural knowledge.

All of them were thinking the same thought: “What kind of sublime
display shall we prepare to honor him with?”

At that very moment, the bodhisattva mahāsattva Ākāśagarbha
manifested this buddhafield, the Sahā world, as being made entirely of seven
precious materials. It was free of mountains, high lands, rocky landscapes,
caves, ravines, abysses, grasses, walls, soil, thorns, unpleasant odors, and
so on, and was smooth like the palm of a hand. He manifested melodies sung
by the glorious gandharvas, and all the trees, made of seven precious
materials, bore delicious fragrances, leaves, flowers, and fruits. He also
caused all of the trees, grass, dry wood, and leaves, everything on the
ground, to appear as if made of the seven
precious materials.

Moreover, he completely healed the diseases of the entire Sahā
world. He pacified all the sufferings of hell beings, and of those abiding
in the animal realms and in the world of Yama, the lord of death. These
beings received food, drink, clothing, Dharma robes, and ornaments. At that
moment, the wishes of all beings in the realm of the Sahā world were
completely fulfilled. They were possessed of good bodies, alluring beauty,
sublime excellent complexions, and perfect limbs. The bright radiance of an
illuminating orb of light, free of dust and dimness, made them even more
beautiful. They were free of mental afflictions, their minds were very calm,
inclined to every kind of virtue, and their faith in the Three Jewels
deepened.

Next, he manifested precious jewels in the hands of all the beings
gathered in this assembly, each jewel radiating its own light rays. The
entire realm of the Sahā world was completely pervaded by that great light.
Different kinds of melodious sounds also emanated from those jewels as a
rain of a multitude of jewels showered down. Rains of various fine garments,
of ornaments, and of flowers, incense, garlands, parasols, vessels, and of
fruit also
showered down. He produced manifestations of divine garments, Dharma robes,
golden threads, and pearl necklaces; of lotus flowers, utpala flowers,
jasmine, and white lotuses; of uragasāra, snake-heart sandalwood,
tamāla tree leaves, and of white sandalwood powder scattered along the
path.

On both sides of the road, right and left, he produced
manifestations of residences resembling the celestial palace of Indra and
divine mansions made of the seven precious materials. In those palaces, he
manifested the lord of desire Kāmeśvara’s most sublime consort and her
retinue; they were playing pleasant music endowed with the five qualities,
and were engaging in joyful play and entertainment.

He also produced a manifestation that exquisitely decorated the sky
above the Bhagavān’s head. Made of jewel filigrees and garlands of pearl
jewelry, vast by some hundred yojanas, it resembled the great Brahmā’s
parasol of divine precious jewels. From these ornaments the sound of
melodious songs of the five qualities, even more beautiful than divine
music, also emerged. The grass, wood, leaves, flowers, fruit, and everything
on the ground, too, emitted scintillating music
of five qualities, even more beautiful than divine music, from which words
of praise emerged. No one who heard these sounds would ever turn away from
attaining complete and perfect enlightenment.

When the assembly saw the grand display of the bodhisattva
mahāsattva Ākāśagarbha, the entire gathering had the most wonderful and
marvelous experiences. They wondered, “How shall we arrange the seat of this
holy being in the presence of the Bhagavān?”

At that very moment a lotus flower appeared in front of the
Bhagavān. Made of precious substances, it had a stem of silver, leaves of
gold, a core
of emerald, and flower anthers made of the light of Brahmā’s precious stone.
Its width was about one krośa. Myriad kinds of lotus anther seats emerged in
front and around it. On the lotus, the bodhisattva mahāsattva Ākāśagarbha
appeared, sitting cross-legged. On his crown there was a precious jewel.
Similarly, many myriads of bodhisattva mahāsattvas, servants of the
bodhisattva mahāsattva Ākāśagarbha, appeared. Sitting on their respective
lotus anther seats, they were absorbed in the meditative concentration
of valiant progress. Each was adorned with an Indranīla
jewel.

The bodhisattva mahāsattva Maitreya said to the bodhisattva
mahāsattva Bhaiṣajyarāja:

“All bodhisattvas of great renown

Respectfully pay homage

First, when they arrive,

And only then do they take their seats.

“When this great being arrived

And made his grand displays,

He appeared sitting on his seat

Without having prostrated to the Buddha.”

Bhaiṣajyarāja replied:

“We see that this great being

Dwells excellently in the Buddhadharma.

Since he does not dwell in discursive thought,

We do not see him as a sentient being.”

Bodhisattva Maitreya said:

“Since he abides in final reality,

We do not see him as a sentient being.

If that is so, to what purpose has he made this great display?

I am afflicted by doubts: please explain further!”

To this, Bhaiṣajyarāja replied:

“Immature beings do not understand ultimate reality;

Their experience is a complete mental construction.

This is a hero’s method

That brings these sentient beings to maturity.

By means of ultimate reality

Suffering beings will be completely freed.

To this end, by means of relative truth, the
skillful ones

Manifest displays such as this one here.”

The Bhagavān now said to the bodhisattva mahāsattva Bhaiṣajyarāja,
“What you say is well spoken, well spoken indeed. It is exactly as you say,
holy being! However many immature, ordinary beings there may be, not one of
them understands the field of experience, practice, or liberation of a
stream enterer. Imagine that all sentient beings had become stream enterers.
Even then, not one of them would understand the field of experience,
practice, or liberation of a single once-returner. Similarly, once-returners
would not understand non-returners, non-returners would not understand
arhats, and arhats would not understand pratyekabuddhas. Even if all
sentient beings had become pratyekabuddhas, who dwell alone like the
rhinoceros, none of them would understand the field of experience of a
single bodhisattva who has attained acceptance that phenomena are
nonarising, nor his liberation, his analysis of ultimate reality, or his
practice of bringing sentient beings to complete spiritual maturity. Imagine
that all sentient beings had attained acceptance that phenomena are
nonarising. Even so, not one of them would understand the field of
experience of a single bodhisattva who has realized discriminating awareness
and attained the meditative concentration of valiant progress;
nor would they fathom his aspirations, or the transformative power of his
investigating ultimate reality.

“An uncountable number of eons ago, this son of noble family, the
bodhisattva mahāsattva Ākāśagarbha, attained acceptance that phenomena are
nonarising, attained discriminating awareness, and attained the
meditative concentration of valiant progress. Hence, he
knows the mentalities and latent tendencies of the beings now present in my
great assembly. Indeed, some of the beings came here for
the great display. In order to observe meditative concentration and a great
display, one must abide on the level of freedom from attachment. This son of
noble family did not appear in this way to those beings, but instead came
from the western direction to this place and displayed meditative
concentration and the supernatural knowledge of the bases of perception of
śrāvakas, pratyekabuddhas, and of the extraordinary beings of the boundless
infinity of space.

“Ordinary sentient beings, however, became very disheartened, so he
then showed a great display, created on the level of relative truth, in
order to bring all sentient beings to complete maturity. He also showed a
great display of meditative concentration. If this son of noble family had
manifested a display of unborn ultimate reality, the world’s inhabitants,
including the gods, would have become confused and defiled. Since even
bodhisattvas dwelling on the grounds up to the eighth ground may become
defiled, they themselves do not have the capacity to display such a field of
experience and the distinguishing qualities of his practice. Thus he abides
in the qualities of the profound Dharma.

“This son of noble family abides in the understanding of skillful
means. He possesses all the ocean-like qualities of a buddha, has no doubt,
and is a wise person who does not need to depend on others’ wisdom. He is
like the supreme victory banner of all bodhisattvas, suitable for a king.

“This son of noble family, the bodhisattva Ākāśagarbha, shows all
beings the way to rebirth in the higher realms and to liberation. He frees
them completely of the disease of mental afflictions, and cures the body’s
poisons, the diseases derived from the four great elements. Even those
sentient beings who, suffering in the desolate place of saṃsāra, have become
polluted by their negative views, and do not know the means to reach the
higher realms and liberation, may utter the name of the bodhisattva
Ākāśagarbha, pay homage, and offer perfume and incense of
aloeswood. This son of noble family examines their mentalities and latent
tendencies, how they are influenced by afflicted views, and how they
generated roots of merit in the past, and he understands how their minds
have to be trained. He teaches them how to generate roots of virtue toward
the Buddha, the Dharma, and the Saṅgha, or else the meritorious character of
the essence of giving, of ethical discipline, or meditation, whichever might
be appropriate.

“Whether in dreams or during waking hours, in all these ways the
skillful one teaches the path directly and with straightforward methods.
These methods quickly liberate beings from negative views and actions, from
unwholesome intentions, from wrong objects of refuge, and from a mind
engaged in negativity.

“It is certain that their actions of body, speech, and mind will
become upright, their aspirations will become honest, and they will follow
an honest spiritual friend. They will quickly be freed from stains, from
mental afflictions, and from negative views. All the unwholesome paths that
lead to the lower realms will swiftly be purified by the power of
aspirations and the activities of excellent conduct. He also teaches the
methods that allow beings to swiftly gain control over their own minds and
abide in profound tolerance.

“If those sentient beings who suffer from various physical diseases,
whose minds are distracted, who have impaired eyesight, who are
inarticulate, or who are physically disabled in any way wholeheartedly
recite the name of the bodhisattva mahāsattva Ākāśagarbha in order to pacify
their diseases and reach a state free of ills, and if they burn aloeswood
and Chinese incense and prostrate to the holy being Ākāśagarbha, then that
son of noble family will appear in their dreams in front of them in the
guise of a brahmin, Śakra, Śrī, Sarasvatī, or a king, minister, hero,
doctor, father, mother, boy, or girl. In the dreams he will sit before sick
people and manifest whatever appropriate medicine and instruments can pacify
their illness. And with one treatment he will heal all illness.

“Similarly, this son of noble family teaches the appropriate methods
to those who desire good advice or possessions, wish to recite prayers and
to study, long for solitude, or desire to abide firmly in meditative
concentration, gain wisdom, be famous, or learn crafts; those who desire
power, a good body, wealth, saintliness, a high caste, a son, or a servant;
those who desire good qualities, or giving, ethical discipline, and the
other perfections up to wisdom; those who desire soft-spoken words, to be in
harmony with other beings, liberation from negativity, or to bring others to
the practice of all of the perfections from giving to wisdom; those who
desire a long life, or to have property and never lack it; and those who
wish to cause the stingy to be generous, the immoral to be ethical, or the
lazy to be diligent. Those who are never lacking in great
compassion, and who observe themselves and practice equanimity toward all
beings, should think, ‘By whatever means necessary, I will place these
beings’ minds in unsurpassable, perfectly complete enlightenment, I will
familiarize them with skillful means, and I will anchor them in all the
mental states from the four sublime
abodes up to great
compassion,’ and they should all pay homage to the bodhisattva Akāśagarbha.

“In a remote place, or in the open plains, or in an unsheltered
place, they should burn incense of aloeswood and Chinese incense at specific
times. With palms joined, they should make prostrations with the five
limbs in all the cardinal and secondary
directions and recite the words of this mantra:

tadyathā | sumriśa | sumriśa | kāruṇika |
caracara | vicara | saṃcara | kāruṇika | murmur | vegadhari | maca me |
bhujapāda | mahākāruṇikā | cinatamaṇi pūrāya | kāruṇika | sarva
śamesthapāya | ajñādhāri | sphu guṅ sphu guṅ | ruti viveka guṅ driṣṭi
viveka
guṅ | pūraya kāruṇika | pūrāyantu mama | aśa sarva antha ca | aśokagati
svāhā |

“They should recite this mantra many times and then go to sleep.
This son of noble family will appear to them in the form of a human being, a
wild animal, a bird, in his own form, or as a body that corresponds to their
fortune of merit. Or he will employ such methods as using words in a similar
way. That method alone has the power to bring billions of billions of beings
to complete maturity. Whether they do not follow any path, or practice the
śrāvaka path, or the pratyekabuddha’s path, in a single brief instant of
wisdom and with just a minimum of skillful means he has the power to place
them irrevocably on the unsurpassable Mahāyāna path, thereby establishing them in
meditative concentration, in the dhāraṇīs, in the various states of
tolerance, and up to the tenth ground. This shows that the bodhisattva
mahāsattva Ākāśagarbha is endowed with inconceivable methods, primordial
wisdom, and great compassion.

“Son of noble family, some people can comprehend the extent of
space, but no one can comprehend the extent of this noble son’s methods and
primordial wisdom, of his great love and great compassion, or the extent to
which he has developed the strength of meditative concentration and brings
beings to complete maturation. This shows that the bodhisattva mahāsattva
Ākāśagarbha possesses inconceivable qualities.

“Son of noble family, beings who are without deceit, without
pretense, diligent, and endowed with honest views; who do not belittle
others and do not praise themselves; who have abandoned jealousy and greed;
who are free from hypocrisy, and have altruistic minds—such beings are all
deeply loved by this son of noble family. He teaches them skillful means,
primordial wisdom, vigor, and how to maintain determination. These means,
wisdom, vigor, and determination liberate beings from their sufferings and
cause them to generate a mind that strives for unsurpassable, perfectly
complete enlightenment. Moreover, since they dedicate all the roots of
virtue to enlightenment, they will never turn away from attaining the state
of unsurpassable, perfectly complete enlightenment. Their energy, vigor, and
great determination will become the great enthusiasm and determination
needed to bring the six perfections to complete perfection. They will
swiftly awaken entirely and perfectly to unsurpassable, perfectly complete
enlightenment. This shows that the bodhisattva mahāsattva Ākāśagarbha
possesses determination and good qualities that are inconceivable, and that
he brings all sentient beings to complete maturation.”

The bodhisattva Maitreya asked the Bhagavān, “Bhagavān, for what
purpose does this son of noble family carry on his head, the holiest part of
the body, a precious jewel shining with brilliant bright light, whereas
other bodhisattvas do not possess anything like it?”

The Bhagavān replied, “The bodhisattva mahāsattva Ākāśagarbha
possesses great compassion, he benefits beings, and liberates them from
great suffering. Thus, for all beings who have committed a root
transgression, who are bound for the lower realms, who have exhausted all
roots of virtue—for all these frightened beings, this son of noble family is
medicine. For those drowning in the pitch-black darkness of ignorance and
those tormented by their negative views, he is like the sun. He brings them
to disclose their root transgressions; he lifts the doubts from their
hearts. For those whose hearts have become like a broken vessel, who have
fallen, who have committed a fundamental transgression, who
have destroyed all their virtuous qualities, who are bound for the lower
realms, who are protectorless, devoid of support, abandoned by all the wise
ones—for all of them, this son of noble family is like a crutch. He shows
the way, and reveals and cleanses all negative actions and all stains. He
turns beings away from the paths leading to the lower realms. He is like a
chariot. He establishes beings in the higher realms and in the state of
liberation. For all beings who have minds entangled in intense desire or
intense hatred, who are malevolent, who conceal their faults, whose minds
are disturbed by miserliness, who grope in darkness because of extreme
dullness,
who proclaim the nonexistence of causality, who hold the view that one
should be fearless concerning the next life, who lack contentment in their
accumulation of wealth, and whose minds are constantly involved in all the
ten unwholesome actions, this son of noble family performs every role, from
closing the door to the lower realms up to serving as a chariot. He
establishes those sentient beings in the higher realms and in the state of
liberation.

“For these reasons, with the exception of the tathāgata, arhat,
completely perfect buddhas, the whole world including the gods should
worship this son of noble family.”

The bodhisattva Maitreya then said, “Bhagavān, sentient beings
stained by a root transgression forfeit their roots of virtue and are bound
for the lower realms. They are in a state of transgression and will be
deprived of any happiness of the god and human realms. Yet this son of noble
family brings about these beings’ fulfillment with the bliss of the higher
realms and liberation. What are these particular transgressions?”

The Bhagavān answered, “Son of noble family, there are five root
transgressions for a kṣatriya on whom royal authority has been bestowed. By
committing any of these root transgressions, a kṣatriya on whom royal
authority has been bestowed will forfeit all previously generated roots of
virtue, and will be in a state of transgression. Such a kṣatriya will be
deprived of all the happiness of the god and human realms, and will go to
the lower realms.

“What are these five transgressions? Son of noble family, for a
kṣatriya on whom royal authority has been bestowed, stealing from a place of
worship, stealing that which has been offered to the local saṅgha or the
saṅgha of the four directions, or inciting someone to steal it: these
constitute the first root transgression.

“Forcing someone to give up the Dharma, whether it is the
instructions on the śrāvakas’ definite deliverance, the instructions on the
pratyekabuddhas’ definite deliverance, or the instructions on the Mahāyāna
definite deliverance, as well as creating obstacles to the teachings, or
concealing them: all of these constitute the second root
transgression.

“Taking by force the saffron robes of those who have shaved their
heads and beards for my sake and donned the saffron robes—whether they
uphold the precepts or not, whether they observe the discipline or not—thus
making them householders; inflicting corporal punishment on them,
imprisoning or killing them: all of these constitute the third root
transgression.

“Furthermore, a kṣatriya commits the fourth root transgression with
any one of these five heinous deeds: purposely killing one’s own mother,
father, or a śrāvaka arhat of the Bhagavān; dividing the saṅgha; or
purposely and out of negative intention causing a tathāgata, arhat,
perfectly complete buddha to bleed.

“Furthermore, if a kṣatriya advocates the philosophy of the
nonexistence of causality, denies the existence of future lives, embraces
the ten paths of unwholesome action and engages in them, and also influences
many other people to follow the ten paths of unwholesome action, manipulates
them, and encourages them and brings them to do so, these actions constitute
the fifth root transgression.

“Son of noble family, if a kṣatriya on whom royal authority has been
bestowed commits any of these five root transgressions, this kṣatriya will
forfeit all previously generated roots of virtue. He will be in a state of
transgression. Such a kṣatriya will be deprived of any happiness of the god
and human realms, and will be bound for the lower realms.

“When that happens, the bodhisattva Ākāśagarbha will manifest his
birth and appear in an uncivilized land or another place, manifesting for
some in the form, attire, and conduct of a monastic, for others in the form,
attire, and conduct of a brahmin. However and wherever he manifests, he
will explain the Dharma to such kṣatriyas. He will explain and teach the
hitherto unheard of, the unprecedented, the instructions of the omniscient
one, the deep and profound sūtras, the dhāraṇīs, tolerance, and the grounds.
And for this reason the kṣatriyas on whom royal authority has been bestowed
will be caused to develop shame about their previous negative and
unwholesome actions. They will reprimand themselves and disclose, give up,
and abandon negative actions. They will develop great enthusiasm for giving,
discipline, taking precepts, and determination, and they will reach the
higher realms.

“Maitreya, the transgressions of a minister are also five in number.
What are these five? Stealing from a place of worship or from the saṅgha of
the four directions is considered the first root transgression of a
minister. Destroying a village, a district, or a town constitutes the second
root transgression. Furthermore, for a minister, forcing somebody to give up
the Dharma, whether this entails the instructions on the śrāvakas’
definitive deliverance, the instructions on the pratyekabuddhas’ definite
deliverance, or the instructions on the definite deliverance of the
omniscient one, as well as creating obstacles for the teachings or
concealing them: these constitute the third root transgression. Furthermore,
for a minister, harming those who have taken ordination with the
Bhagavān—whether they uphold the precepts or not, whether they observe the
discipline or not—taking by force their saffron robes and making them
householders; resorting to corporal punishment, imprisoning them or taking
their lives: these all constitute the fourth root transgression. Finally,
for a minister to commit one or more of the five heinous deeds constitutes
the fifth root transgression.

“Son of noble family, if a minister commits any of the five root
transgressions he will forfeit all previously generated roots of virtue, and
will be in a state of transgression. Such a minister will be deprived of any
happiness of the god and human realms, and will descend to the hell realms.
Then, for the sake of such a person, the bodhisattva Ākāśagarbha will be
born, live, and teach in the land of the uncivilized or another place. For
some beings he will manifest in the form, attire, and conduct of a monk, for
others in various other forms and attires, including that of a girl, and he
will teach the Dharma.

“Irrespective of where and in which guise he has manifested, he will
explain the Dharma to those ministers. He will explain and teach the
hitherto unheard of, the unprecedented, the instructions of the omniscient
one, the deep and profound sūtras, the dhāraṇīs, tolerance, and the grounds.
Then those ministers will be made to develop shame about their previous
unwholesome negative actions. They will reprimand themselves and disclose,
give up, and relinquish negative actions. They will eagerly practice giving,
discipline, and having determination for the vows, and they will reach the
higher realms.

“Son of noble family, there are five root transgressions for
śrāvakas. Which are the five? They are killing, taking what was not given,
impure conduct, lying, and physically harming or drawing blood from the body
of a tathāgata. These are the five. According to how it has always been explained,
when my śrāvakas commit any of these root transgressions, the bodhisattva
Ākāśagarbha will manifest birth in different places for the benefit of those
beings. To some he teaches in the form of a monastic with the appropriate
attire and conduct, and so forth, including all forms
previously mentioned, and those beings will reach the higher realms.

“There are eight root transgressions for sons of noble family who
are beginners and who have correctly embarked on the Mahāyāna path. These
root transgressions cause confusion, and beginners who have correctly
entered the Mahāyāna will forfeit the entirety of their previously generated
roots of virtue, and they will be in a state of transgression. They will be
deprived of the happiness of gods, of humans, and of the Mahāyāna, go to the
lower realms, be separated from a spiritual friend, and remain in saṃsāra
for a very long time. What are the eight?

“There are beings who were born in this worldly realm of afflictions
and five impurities because they conducted themselves in evil ways in the
past. They rely upon a spiritual friend and listen to the most profound
Mahāyāna owing to the tiny root of virtue they possess. Though they do so
with little understanding, those sons of noble family give birth to the
aspiration to unsurpassable, perfectly complete enlightenment. Some beginner
bodhisattvas among them listen to the collection of sūtras that present the
most profound emptiness, transmit, and read them. In the presence of other
sentient beings who understand as little as those just mentioned, they
recall these sūtras in great detail in word and meaning, just as they heard
and understood them, and they teach them to others. When those ordinary,
immature beings who have not gone through arduous training hear such
profound sūtras, they become extremely frightened and terrified. Because
they are terrified, they turn back from attaining unsurpassable, perfectly
complete enlightenment and aspire to the vehicle of the śrāvakas. This is
the first root transgression for a beginner bodhisattva.

“Son of noble family, due to this root transgression, they will
forfeit the entirety of their previously generated roots of virtue. They
will be in a state of transgression and be deprived of the happiness of the
higher realms and of liberation. They will betray their bodhicitta, the
mind of enlightenment, and go to the lower realms.

“It is like this: Just as, for instance, one travels the great
ocean in stages, similarly bodhisattvas must initially know other sentient
beings, their inclinations and latent tendencies. In accordance with the
other beginner bodhisattvas’ predispositions, they must teach the Dharma
step by step.

“The bodhisattva Ākāśagarbha manifests his birth and appears in
different places for their benefit. Therefore, if beginner bodhisattvas who
have incurred such a root transgression and are terrified by the lower
realms hear the name of the bodhisattva Ākāśagarbha and wish to see him in
order to disclose those transgressions, they should burn aloeswood and
Chinese or other incense, join their palms, and utter the name of the
bodhisattva Ākāśagarbha at the break of dawn.

“Having seen such sentient beings, this son of noble family will
manifest in a form corresponding to their respective fortunes. Thus, in the
presence of some, he will manifest in an ordinary form and teach the Dharma.
In the presence of others, he will teach in the form of a brahmin, and in
the presence of yet others he may manifest in any other form, including the
form of a girl, and cause the beginner bodhisattvas to disclose their root
transgressions just as they occurred. He also teaches them expertise in
skillful means, the profound conduct of the unsurpassable Mahāyāna. He
establishes them in meditative concentration, tolerance, the dhāraṇīs, and
the grounds. As a result, they will be completely liberated from the lower
realms and will not turn back from attaining perfectly complete
enlightenment. In vajra-like manner, they will rely upon the six perfections
with great strength and determination, and will soon manifestly and
completely awaken to unsurpassable, perfectly complete enlightenment.

“If
he does not directly appear in front of them, the beginner bodhisattvas
should rise before dawn and pray to Aruṇa, uttering these words: ‘Aruṇa,
Aruṇa, endowed with great compassion! Aruṇa, as soon as you have risen in
this world, enfold me in your compassion. Convey these words of mine to
Ākāśagarbha, the one of great compassion: Please show yourself in my dreams
so that I may disclose my root transgressions. Lead me to obtain the great
eyes of wisdom endowed with the skillful means of the noble Mahāyāna.’

“Then they should go back to bed to sleep. Here too, the
bodhisattva Ākāśagarbha will appear at the break of dawn in the dreams of
those beginner bodhisattvas who have committed a transgression, and with
great skillful means of primordial wisdom he will lead them to disclose
their root transgressions. He also teaches primordial wisdom endowed with
skillful means. This enables the beginner bodhisattvas to obtain the
meditative concentration called not forgetting the mind of
enlightenment at that very moment. They will firmly abide by
the Mahāyāna and swiftly come to complete the six perfections.

“Furthermore, beginner bodhisattvas may say to some people, ‘You
are not able to engage in the practice of the six perfections. You are not
able to manifestly and completely awaken to unsurpassable, perfectly
complete enlightenment. Therefore, quickly turn your minds to either the
Śrāvaka Vehicle or the Pratyekabuddha Vehicle and you will swiftly be
definitively released from saṃsāra.’ Speaking such words is the second root
transgression for a beginner bodhisattva.

“Furthermore, beginner bodhisattvas may say to some, ‘Oh! What is
the use of practicing the vinaya of the prātimokṣa, ethical discipline, and good
conduct? You should swiftly bring forth the mind that strives for
unsurpassable, perfectly complete enlightenment and study the Mahāyāna. Then
even the tiniest unwholesome deeds you have committed with your body,
speech, and mind due to the afflictions will be purified, and they will not
come to maturation.’ Saying these words is the third root transgression for
beginner bodhisattvas.

“Furthermore, son of noble family, beginner bodhisattvas may say to
some, ‘Son of noble family, eschew the discourses of the Śrāvaka Vehicle! Do
not listen to them, do not read them, and do not teach them to others. Son
of noble family, eschew the discourses of the Śrāvaka Vehicle! They are the
reason why you cannot obtain the great result, why you are not able to
eradicate the afflictions. Therefore, have faith in the discourses of the
Mahāyāna. Listen to the Mahāyāna, study the Mahāyāna, and teach it to
others. Thus you will not go to the lower realms, you will not enter any
path leading to the lower realms, and swiftly you will manifestly and
completely awaken to unsurpassable, perfectly complete enlightenment.’ If
these words are spoken and the listener acts accordingly and adopts a
similar view, then both actions incur a root transgression. This is the
fourth root transgression of beginner bodhisattvas.

“Furthermore, beginner bodhisattvas may be two-faced, thinking one
thing but professing another. They may also propagate and versify the
Mahāyāna teachings, and for the purpose of gain and honor they may chant
those verses, recite, memorize, read, and explain them, and even teach
others things that they have merely heard, saying, ‘I am a follower of the
Mahāyāna;
others, however, are not.’ Because they seek gain and honor, they act
jealously and become upset when others are appreciated and respected.
Uttering their names, they disparage, abuse, and speak badly of them,
praising themselves instead. Out of jealousy, they say, ‘I possess supreme
qualities.’ This action constitutes a transgression and deprives them of the
happiness of the Mahāyāna. It is therefore considered a very serious
transgression that leads to rebirth in the lower realms.

“The analogy here is of a group of people who wish to go to a jewel
island and set out to cross the great ocean by boat, but the boat breaks
apart in the great ocean. In the same way, even though these beginner
bodhisattvas wish to cross the great ocean of the Mahāyāna, they destroy
their boat of faith and part from the vital force of wisdom when they lie
out of jealousy. Therefore, beginner bodhisattvas incur a very weighty
transgression when they lie out of jealousy. This is the fifth root
transgression for beginner bodhisattvas.

“Furthermore, son of noble family, in the future there will be
beginner bodhisattvas, householders or ordained, who will read, recite, and
chant sūtras that contain profound emptiness. These Mahāyāna sūtras are the
object of understanding of bodhisattvas who need only little effort, and who
are greatly intelligent beings, adorned with dhāraṇīs, tolerance, meditative
concentration, and the grounds.

“Having recited them, they extensively teach these sūtras to
others. They say, ‘I have understood these teachings with my own
intelligence; I teach them to you in this way because I am compassionate.
Therefore, you must meditate on this profound Dharma in order to directly
perceive it
and you too will come to behold primordial wisdom, just as I do now.’
Instead of stating, ‘I have not actualized this most profound Dharma, but
teach it by merely reading it out,’ they promote themselves for the purpose
of gain and honor. Therefore, in the eyes of the tathāgata, arhat, perfectly
complete buddhas of the three times, bodhisattva mahāsattvas, and noble
beings they have become stained by faults. A heavy transgression has
occurred. Having deceived gods and humans using the Mahāyāna, there will be
no śrāvaka vehicle of the buddha for those bodhisattvas, much less the
Mahāyāna, or the particular realizations which are the entry into the
Mahāyāna, or unsurpassable, perfectly complete enlightenment.

“The analogy here is of someone who travels out into the great
secluded wilderness, where he suffers hunger, thirst, and exhaustion. He
then approaches a tree, intending to eat of the great fruit it bears.
However, ignoring the tree with its fine aroma and delicious fruit, he
climbs instead a poisonous tree bearing fruit devoid of taste, and eats its
poisonous fruit. In doing so, he causes his own death. Such a beginner
bodhisattva committing the sixth transgression is said to be like the person
in this analogy.

“Therefore, if beginner bodhisattvas who have gained this
hard-to-achieve human birth live with a spiritual friend and wish to enter
the Mahāyāna, yet praise themselves and disparage others for the purpose of
gain, honor, and fame, they incur a serious transgression. Because of this
root transgression, all the wise ones will strongly criticize them and they
will go to the lower realms. No kṣatriya, brahmin, vaiśya, or śūdra will
rely upon such a person. Anyone who does rely upon such a person is
definitely unwise. This, again, is the sixth root transgression for beginner
bodhisattvas.

“Furthermore, son of noble family, in the future kṣatriyas will
have dishonorable advisors and
ministers, dishonorable soldiers and physicians—rich and powerful fools
who are proud of their expertise. Seeming to engage in many meritorious
deeds of giving, they will become proud and haughty due to their giving. Out
of arrogance and pride, they will cause division within the kṣatriyas, as
well as separation between the monastics and the kṣatriyas. Backed by the
kṣatriyas, they may even punish the monastics, robbing them by imposing
fines. Thus, being wronged, those monastics will steal from whichever
individual, local saṅgha, or place of worship they can, or even the saṅgha
of the four directions, and give what they have robbed to pay their fine.
And those dishonorable people in turn will offer this to the kṣatriyas. Both
of these actions become root transgressions. This is the seventh root
transgression.

“Furthermore, those dishonorable kṣatriyas together with the
monastics commit the following fault. They declare pure Dharma to be
non-Dharma, and refer to that which is non-Dharma as Dharma, thus abandoning
the true Dharma. They do not observe the precepts of the sūtras and the
vinaya, nor do they observe the black teachings, nor the great
teachings. Having abandoned their training in loving kindness, great
compassion, and the perfection of wisdom, as well as their training in
skillful means and the trainings taught in other sūtras, they organize
duties for the monastic community that are dissociated from such meritorious
activities in order to harm the bhikṣus. Because such duties have been
organized, the bhikṣus are harmed. They abandon the practices of calm
abiding and special insight. Harmful intentions multiply in those
meditators, as a result of which they cannot pacify their unpacified
emotions. As these do not subside, these bhikṣus then degenerate in terms of
intention, ethical discipline, conduct, and view. Therefore, they become
negligent, and ever more negligent, and their ethical discipline
degenerates. Even though they are not monastics, they pretend to be, and
even though they do not lead a chaste life they pretend to. They resemble
donkeys, and they explain the Dharma most clearly. Once they have been
greatly honored and venerated by the kṣatriyas and their retinues and have
received their offerings, they criticize, in front of the householders, the
other bhikṣus who diligently practice relinquishment. And the kṣatriyas
together with their retinues become angry at the bhikṣus who diligently
practice relinquishment, and disparage them.

“If the support and material riches that were destined for the
bhikṣus who diligently practice relinquishment are offered to the bhikṣus
exerting themselves in recitation, at this point both actions become
root transgressions. Why? Because the bhikṣu meditators are holy, while
those who only recite and advise others are not. The bhikṣu meditators have
become vessels for meditative concentration, dhāraṇīs, tolerance, and the
grounds. They have become holy beings worthy of receiving offerings; they
have become sacred vessels. They illuminate the world and show the way,
liberating beings from the realm of karma and afflictions and placing them
on the path leading beyond sorrow.

“Son of noble family, since they have no misgivings concerning such
actions and fear no consequences, this is the eighth root transgression for
beginner bodhisattvas. When beginner bodhisattvas commit these root
transgressions, they forfeit all previously generated roots of virtue. They
go to the lower realms, experience their transgression materially, and are
deprived of all the happiness of gods and humans. They are bodhisattvas who
have deceived themselves.

“Son of noble family, for the benefit of beginner bodhisattvas, the
bodhisattva Ākāśagarbha is born and appears in the places where such
bodhisattvas dwell. To some he teaches in the form of a monastic with the
appropriate attire and conduct, displaying to others a variety of forms,
from that of a brahmin with the proper attire and conduct to the semblance
and conduct of an animal. For an extensive explanation of this, one should
read the Sūtra on the Meditative Concentration of
valiant progress (Śūraṃgamasamādhisūtra).

“Ākāśagarbha teaches the Dharma in various places according to the
specificities of various beings. He conveys the sūtras, meditative
concentration, tolerance, and bodhisattva grounds taught by the Omniscient
One in a way that was previously unheard of and unprecedented. Consequently,
beginner bodhisattvas ignorant of skillful means who have incurred
transgressions are ashamed. Because of those transgressions, they are very
frightened and terrified. They disclose the transgressions, give them up,
and reject them.

“If, upon hearing the name of the bodhisattva Ākāśagarbha, those
beings wish to see him, and if, fearful of falling to the lower realms, they
wish to disclose their root transgressions, pay homage to the bodhisattva
Ākāśagarbha, and call out his name, then, son of noble family, in accordance
with their merit, he will stand before those sentient beings as an ordinary
person, or in front of those beginner bodhisattvas in various forms, from
that of a brahmin to that of a girl, and make them disclose those
transgressions just as they have occurred.

“He displays his profound skill in means and shows them how to
engage in the unsurpassable Mahāyāna. On the various bodhisattva grounds, he
establishes them in meditative concentration, dhāraṇīs, and tolerance by
having them gradually practice the entire eightfold path. He frees them
completely from their immense fear of the lower realms and establishes them
on the stage of not turning away from unsurpassable, perfectly complete
enlightenment. As quick as a flash of lightning, they thereby become very
strong and determined in the practice of the six perfections. In this way
they swiftly come to manifestly and completely awaken to unsurpassable,
perfectly complete enlightenment.

“If he does not show himself to them directly, the beginner
bodhisattvas who pray to him and who have erred in their ways should rise
during the watch of dawn, stand facing the eastern direction, and pray to
the god Aruṇa, uttering these words: ‘Aruṇa, Aruṇa, endowed with great
compassion! Great fortunate one! As soon as you have risen in this world,
enfold me in your compassion. Summon the bodhisattva Ākāśagarbha, who is
endowed with great compassion, with these my words: Show yourself in my
dreams that I may disclose my transgressions. Lead me to obtain the skillful
means and wisdom of the noble Mahāyāna.’

“Having spoken these words, they should go back to bed to sleep.
Then, at the first light of dawn in this world, the bodhisattva Ākāśagarbha
will come and appear in the dreams of those beginner bodhisattvas, in the
guise of an ordinary person, and will make them disclose their root
transgressions. With great primordial wisdom and skillful means, that expert
in skillful means and primordial wisdom will bring these beginner
bodhisattvas to attain the meditative concentration called not
forgetting bodhicitta, the mind of enlightenment at that very
moment. They will come to firmly abide by the Mahāyāna, to swiftly complete
the six perfections, and, before long, to manifestly and completely awaken
to unsurpassable, perfectly complete enlightenment. Such skillful means and
wisdom will he also teach them. Son of noble family, this is why the
bodhisattva mahāsattva Ākāśagarbha bears the precious wish-fulfilling jewel,
which arises from great bravery, on his head, the holiest part of the body.
The bodhisattva mahāsattva Ākāśagarbha is endowed with inconceivable
excellent qualities.

“Furthermore, son of noble family, if beings who have heard the
name of the bodhisattva Ākāśagarbha, who draw his form or have made
offerings to him, venerate him, revere him deeply, and worship and honor him
in numerous ways with flowers, incense, garlands, ointments, parasols,
banners of victory, and flags—if they pay homage to him and even offer their
lives to him—then those beings will not die in fire or in water, nor
will they be killed with weapons or poison. Except when their lives are
naturally exhausted, no one—neither humans nor nonhumans—will be able to rob
them of their life force. They will not die an untimely death, become sick,
or die of hunger or thirst, nor will they be killed by order of a ruler, and
for the rest of their lives they will not incur a single transgression.

“At the time of death they will not see forms with their eyes, hear
sounds with their ears, smell odors with their noses, experience tastes with
their tongues, or experience tactile objects with their bodies. They will,
however, continue to breathe out and breathe in with a subtle breath, and
their life force, warmth, and consciousness will still remain in their
bodies. At that time, the bodhisattva Ākāśagarbha will show himself to them
as an ordinary person. To those beings who in the past revered the brahmins,
this son of noble family will show himself in the form of a brahmin. To
those who revere Kāmeśvara, he will display the form of Kāmeśvara. To those
who have taken refuge in and revere Nārāyaṇa, Śakra, a cakravartin, the sun,
the moon, Dhṛtarāṣṭra, Virūḍhaka, Virupākṣa, or Vaiśravaṇa, or who have
taken refuge in various objects such as devas, mountains, trees, fountains,
ponds, and pools, he will show himself accordingly. And in the form that
corresponds to their disposition he will speak the following words:

“ ‘Whoever has insight into the four truths of the noble ones

Is liberated from existence in saṃsāra.

Therefore, those dwelling in saṃsāra should know all four.

Having understood these Dharmas, these beings will reach the higher
realms.’

“Appearing before beings who have strong faith in the Buddha, he will
display the form of the Buddha and utter these words:

“ ‘The truth of the Buddha’s primordial wisdom

Frees those dwelling in the ocean of existence.

Swiftly attain that primordial wisdom,

And you will be liberated from all suffering.’

“At this time, these beings will be joyful and delighted by the
sound (of those words) that bring the Buddha to mind. Then they will die and
be reborn in a buddhafield, unsullied and pure, in which a buddha bhagavān
dwells, lives, and resides, and where he teaches the Dharma. The same can be
said with respect to the Dharma and the Saṅgha. This shows that the
bodhisattva Ākāśagarbha is endowed with inconceivable excellent
qualities.

“Those who wish to perfectly master different kinds of meditative
concentration should pay homage to the bodhisattva Ākāśagarbha during the
watch of dawn and make as many offerings as possible. Establishing the mind
in loving kindness for all sentient beings, they should then utter these
words: ‘Give heed, give heed to me. Ākāśagarbha, you have achieved great
compassion. I pray, please bestow upon me mindfulness and the yoga of
meditative concentration. Thus it is:

umuraṇakhe | bakṣamanile | samudra | avadarena |
nayanaya | mahākāruṇikā | anupamajambhasmṛti | akrajambhasmṛti |
vajrajambhasmṛti| koṣasmṛti | anupamasmṛti | bhūtakoṭismṛti
svāhā |’

“To those who recite in this way, Ākāśagarbha grants mindfulness
and entrance into meditative concentration.

“Those who desire to study treatises, whether the words of the
Buddha or expositions by the śrāvakas, should first bathe and then pay
homage to the bodhisattva Ākāśagarbha at the break of dawn, make as many
offerings as possible, generate loving kindness for all sentient beings, and
speak these words: ‘Give heed, give heed to me! Greatly learned one, among
all beings, Ākāśagarbha, son of noble family beyond imagination, you are
supreme. Pray bestow upon me the yoga of mindfulness and meditative
concentration. Thus it is:

“Those who wish to enter the great ocean or caves, or to make use
of the sacred essence, who have been imprisoned, are separated from
friends, or face hostile people: such beings may call out the name of the
bodhisattva Ākāśagarbha, make as many offerings as possible, settle the mind
in loving kindness for all sentient beings, and utter these words: ‘Give
heed, give heed to me, Ākāśagarbha of great renown, endowed with great
compassion and intent on the welfare of beings! You, who are endowed with
great compassion, look upon me; liberate me from these circumstances and
bestow good fortune upon me. Supremely powerful one, I am worn out by
suffering. I am destitute. Relying upon you, I will attain peace and
happiness in this and future lives.’

“Then the bodhisattva Ākāśagarbha will appear in front of them, in
various forms including that of a common person and that of a girl, and he
will bring them relief and free them from whatever fears they may have.

“This also applies to those who are afraid of fire, water, weapons,
toxins, curses, tigers, lions, strong poisons, thieves, and rogues; those who are shackled, or punished, or are about to be
killed; those who are struck by a disease or who are afraid of diseases; and
those who are bereft of monastic robes, alms, bedding, a seat, medicine to
cure disease, or of basic necessities.

“Some princes may wish to be promoted to a higher rank.
They might utter the name of the bodhisattva Ākāśagarbha and pay homage to
him, worship and venerate him, and so forth. Having heard the name of the
bodhisattva Ākāśagarbha, those who wish to be promoted to a high rank among
the brahmins, householders, craftsmen, those engaged in studies, or
meditators, up to whatever high rank they aspire to, should pay homage to
him. Once they have bathed and put on clean clothes, they should take refuge
in the bodhisattva Ākāśagarbha during the watch of dawn and pray to him,
uttering these words: ‘O Ākāśagarbha, your compassion is great indeed! I
pray, please bestow good fortune upon me. Fulfill my aspirations and
intentions, each one of them, according to my wishes. You, who are endowed
with great compassion, grant me whatever I wish, and kindly do whatever I
request.’

“If they do all this and utter these words, the bodhisattva
Ākāśagarbha will hear this with the purified faculty of divine hearing which
is beyond human capacity and show himself to those beings in whatever form
is appropriate. He will also teach them such skillful means.

“The bodhisattva mahāsattva Ākāśagarbha is endowed with the
excellent quality of such skillful means. He is endowed with a great
ocean-like mind.

“Son of noble family, some may be able to estimate how many drops
of water are contained in the great ocean, but no one can fathom the extent
to which the bodhisattva mahāsattva Ākāśagarbha is gifted in skillful means
and wisdom, or the extent of his activities that ripen sentient beings
through skillful means. Son of noble family, some may be able to apprehend
the expanse of the whole of the infinite, limitless space in the ten
directions, but it is impossible to fathom the multitude of forms the
bodhisattva mahāsattva Ākāśagarbha takes in order to bring sentient beings
to spiritual maturity. Sometimes he manifests in the form of a buddha in
order to ripen sentient beings, sometimes in the form of a brahmin. He
manifests in whatever form is required to tame beings. Among those born in
the animal realm he manifests in the form of an animal; among hell beings,
in the form of a hell being; and for those of the Yama world, as a being of
the Yama world, and so forth.

“For some he emanates as a directly perceptible manifestation, for
others he manifests in dreams. For some he manifests in various forms at the
time of death and transference, at the last movement of consciousness, in
order to eliminate the karma of their negative deeds, to liberate them from
the lower realms, to place them in the higher realms, and to bring about the
well-being of sentient beings. Having taken refuge in and seen these
manifestations, these beings will obtain all forms of happiness, up to the
happiness of abiding in the worlds of the higher realms. It is for this
reason that no one can fathom the magnitude of all of the manifestations of
Ākāśagarbha.

“Indeed, the bodhisattva mahāsattva Ākāśagarbha is endowed with the
inconceivably excellent qualities of skillful means and wisdom. He is
endowed with the excellent qualities of a buddha. That is why a precious
wish-fulfilling jewel appears on the head, the supreme part of the body of
this son of noble family.”

The entire assembly was amazed and marveled at the bodhisattva
mahāsattva Ākāśagarbha. Having paid homage to their teacher and honored him,
they all joined their palms and made offerings to the bodhisattva mahāsattva
Ākāśagarbha, and honored him in various ways. They made offerings of
flowers, incense, garlands, ointments, lamps, parasols, victory banners,
flags, monastic robes, ornaments, garments, praises, songs, and cymbal
music.

The bodhisattva Ākāśagarbha in turn presented the Bhagavān with
all of these offerings, then prostrated at the feet of the Bhagavān and
supplicated him with these words: “Venerable Bhagavān, in this afflicted
buddhafield stained by the five impurities, beings are deluded due to the
great darkness of ignorance. How can those beings be benefited, so as to
bring about their enlightenment?”

The Bhagavān replied: “It is thus, son of noble family: The sky is
neither bound nor liberated. It is not afflicted, nor deluded, and is
naturally pristine. The wind scatters particles of dust in the sky, and
tosses them around. Thus, the sky appears impure, as dark as night. Then
water makes the particles fall and renders the sky stainless and completely
pristine. In this case, if the stars, the planets, the sun, and the moon are
not visible, then the seconds, minutes, hours, days, nights,
seasons, and years will be imperceptible as well.

“Son of noble family, in the same way, mind—which is pervaded by
emptiness, the ultimate reality of the tathāgata—is by nature utterly
pristine and pure. However, the minds of sentient beings have been defiled
by adventitiously arisen afflictions. For their benefit, the Dharma is
taught out of the tathāgata’s great compassion, which is likened to water.
Sentient beings’ afflicted minds are completely purified, rendering them
pristine and stainless. Because of this, when the sun of the tathāgata has
risen, these beings will be filled with the light rays of primordial wisdom
and will actualize the inconceivably excellent qualities of a buddha.

“Thus they will be established in the four close applications of
mindfulness and so on, up to the eighth branch of the eightfold path. They will
achieve all possible qualities, up to the eighteen unique qualities of a
buddha. All of these beings will be firmly rooted in compassion. From among
them, arhats will appear in the world. Pratyekabuddhas and bodhisattva
mahāsattvas will appear in the world. Tathāgata, arhat, perfectly complete
buddhas will appear in the world.

“Son of noble family, what do you think: does space abide in the
eye?”

“Bhagavān, it does not,” Ākāśagarbha replied.

“Does it abide in the eye consciousness?”

“Bhagavān, it does not.”

“Does it abide in that which is apprehended by the eye?”

“Bhagavān, it does not.”

“Bhagavān, it does not.”

“The same is to be said about the ears, the nose, the tongue, and
the body as well. Son of noble family, what do you think: does space abide
in the mind, or anywhere else up to the arising of the three feelings caused
by the mind apprehending an object?”

“Bhagavān, it does not.”

“Son of noble family, what do you think: do sentient beings abide
in space?”

“Bhagavān, they do not.”

“What do you think, son of noble family: does space abide in
sentient beings?”

“Bhagavān, it does not.”

Thus did the bodhisattva mahāsattva Ākāśagarbha reply to the
Bhagavan’s questions. He continued, “Bhagavān, they do not depend on each
other. One is not the other’s object. Bhagavān, all phenomena are to be
understood in this particular way: they are devoid of concepts, they are
empty, devoid of superimposition; they are the final reality and suchness.
Bhagavān, with regard to the essence of space, it is thus. Its particular
characteristic is that it is not differentiated; it is nonconceptual,
completely nonconceptual, unmoving, and lacking in substance. It is devoid
of sprout, seed, fruit, and ripening, devoid of words, and of mental
fixation. Bhagavān, a bodhisattva mahāsattva who understands
all phenomena in this way attains acceptance that all phenomena are
nonarising. Bhagavān, it is thus:

vyavarāja | mantakṣāya | jinajaya |
jananimamunihara | anayaphala | guṇagarbha | niyamasurināya | bupaśa |
śataśapa | śamaśana | tathakama | śamaṅgu | mātuśiṣa | śamacetanāya |
kleṣāntasaṃśoṣaṇe svāhā |”

The Bhagavān replied, “Well said, well said. Son of noble family,
when you use this dhāraṇī of the majestic lion turning backward,
which overwhelms everyone who sees him, at the time of death, at the last moment of beings’
consciousness, you will have the capacity to eliminate their obscuration of
afflictions, their obscuration of karma, and their obscuration with regard
to phenomena, and send them to the completely pure buddhafields. You will go
to limitless, uncountable world systems, and by the power of compassion for
sentient beings you will expound various classes of Mahāyāna sūtras in the
villages, towns, marketplaces, provinces, countries, and kings’ palaces,
manifesting in various forms with appropriate attire and conduct. You will
bring sentient beings to maturity in such a way that all of them, from the
lowliest among the kṣatriyas up to the lowliest among the monastics, will be
able to abandon the negative dharmas and will abide by the wholesome
dharmas.”

As the Bhagavān was teaching, limitless, countless beings of nine
types of birth among gods and men attained various states of meditative
concentration, dhāraṇīs, and tolerance, whereas for others the wisdom of the
ten grounds arose. Tens of thousands of beings attained acceptance that all
phenomena are nonarising.

“When beings give up the very basis

Of their conflicts, whatever they may be,

The very basis of all their views

Will quickly change.”

When the Bhagavān had spoken these words, the monks, the entire
retinue, and the whole world, including gods, humans, asuras, and
gandharvas,
rejoiced and praised the Bhagavān’s teachings.

This completes the Noble Mahāyāna “Ākāśagarbha Sūtra.”

Colophon

Edited, translated, and finalized by the Indian preceptor
Śākyaprabha and Bandé Ratnarakṣita.

Notes

Abbreviations

D
Degé Kangyur

N
Narthang Kangyur

P
Peking Kangyur

KY

Yunglo Kangyur

BCA
Bodhicaryāvatāra

LVP
La Vallée Poussin

Bibliography

Tibetan Texts

Secondary Literature

Buddhayaśas
buddhayaśas

Ratnarakṣita
ratnarakṣita

Śākyaprabha
śākyaprabha