Chinese
大正藏第 13 册 No. 0405 虚空藏菩萨经 No. 405 [Nos. 406-408] 虚空藏菩萨经 姚秦罽宾三藏佛陀耶舍译 如是我闻： 一时佛住佉罗底翅山，依牟尼仙所住之处，与无量大比丘众，复与无量无边阿僧祇恒河沙数菩萨摩诃萨俱，皆从他方异佛刹来。尔时世尊欲为大众说四辩才三明梵行住破恶业障陀罗尼经。 尔时西方过八十恒河沙世界，有一佛刹，名一切香集依，其中众生成就五浊。彼国有佛，名胜华敷藏如来、应、正遍知、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊，彼佛今正为诸大众转妙法轮。彼有菩萨摩诃萨名虚空藏，已从彼佛闻深妙法得诸禅定。时彼菩萨见于他方无量无边阿僧祇数诸大菩萨，身升虚空往诣东方，又复遥见东方世界有大光明，即便往诣胜华敷藏佛所，头面礼足，绕百千匝，胡跪合掌而白佛言：“世尊！我见他方无量无边阿僧祇数诸大菩萨，身升虚空往诣东方，又复遥见东方世界有大光明。以何因缘而有斯事？唯愿为我具解说之。” 时胜华敷藏佛告虚空藏菩萨言：“善男子！东方去此过八十恒河沙世界，有一佛刹名曰娑婆，其中众生成就五浊。彼国有佛，名释迦牟尼如来、应 现代汉语译本 如是我闻： 一时，佛陀住在佉罗底翅山（Khara-ti-ksha Mountain），在牟尼仙人（Muni Sage）居住的地方，与无数大比丘众，以及无数无边的阿僧祇（asamkhya，意为无数）恒河沙数（ganga sand，意为像恒河沙子一样多的数量）的菩萨摩诃萨（bodhisattva-mahasattva，意为大菩萨）在一起，他们都从其他佛国而来。那时，世尊想要为大众宣说四辩才（four kinds of eloquence）、三明（three kinds of knowledge）、梵行住（brahmacarya-vihara，意为清净的修行生活）、破恶业障（breaking evil karma obstacles）的陀罗尼经（dharani sutra，意为总持经）。 当时，在西方过了八十个恒河沙数的世界，有一个佛国，名叫一切香集依（Sarvagandha-samudaya），那里的众生充满了五浊（five defilements）。那个国家有一尊佛，名叫胜华敷藏如来（Superior Flower Treasury Tathagata）、应（arhat，意为应供）、正遍知（samyaksambuddha，意为正等觉）、明行足（vidya-carana-sampanna，意为明行圆满）、善逝（sugata，意为善于逝去）、世间解（lokavid，意为了解世间）、无上士（anuttara，意为无上）、调御丈夫（purusadamyasarathi，意为调御丈夫）、天人师（sasta deva-manusyanam，意为天人导师）、佛（buddha，意为觉者）、世尊（bhagavat，意为世尊）。那尊佛现在正在为大众转妙法轮（turning the wheel of the Dharma）。那里有一位菩萨摩诃萨，名叫虚空藏（Akasagarbha），他已经从那尊佛那里听闻了深奥的佛法，并获得了各种禅定（dhyana，意为禅定）。当时，那位菩萨看到来自其他地方无数无边的阿僧祇数的大菩萨们，身升虚空，前往东方，又遥遥看到东方世界有大光明，便前往胜华敷藏佛那里，头面礼足，绕佛百千匝，胡跪合掌，对佛说道：‘世尊！我看到来自其他地方无数无边的阿僧祇数的大菩萨们，身升虚空，前往东方，又遥遥看到东方世界有大光明。这是什么因缘造成的？希望您能为我详细解释。’ 当时，胜华敷藏佛告诉虚空藏菩萨说：‘善男子！东方距离这里过了八十个恒河沙数的世界，有一个佛国，名叫娑婆（Saha），那里的众生充满了五浊。那个国家有一尊佛，名叫释迦牟尼如来（Sakyamuni Tathagata）、应（arhat，意为应供）……’
English
English version Thus have I heard: At one time, the Buddha was dwelling on Mount Khara-ti-ksha, at the place where the Muni Sage resided, together with a countless great assembly of Bhikshus, and also with countless, boundless asamkhya (innumerable) of Bodhisattva-Mahasattvas, as numerous as the sands of the Ganges, all of whom had come from other Buddha-lands. At that time, the World-Honored One wished to expound to the assembly the Dharani Sutra of the Four Eloquences, the Three Knowledges, the Brahmacarya-vihara (dwelling in pure conduct), and the breaking of evil karma obstacles. At that time, beyond eighty Ganges-sand worlds to the west, there was a Buddha-land named Sarvagandha-samudaya (All Fragrance Gathering), where the beings were filled with the five defilements. In that country, there was a Buddha named Superior Flower Treasury Tathagata, Arhat, Samyaksambuddha, Vidyacarana-sampanna, Sugata, Lokavid, Anuttara, Purusadamyasarathi, Sasta Deva-manusyanam, Buddha, Bhagavat. That Buddha was now turning the wonderful Dharma wheel for the assembly. There was a Bodhisattva-Mahasattva named Akasagarbha (Space Treasury), who had already heard the profound Dharma from that Buddha and had attained various dhyanas (meditative states). At that time, that Bodhisattva saw countless, boundless asamkhya of great Bodhisattvas from other places, ascending into the sky and going towards the east, and also remotely saw a great light in the eastern world. He then went to where the Superior Flower Treasury Buddha was, bowed his head to the ground at his feet, circumambulated him hundreds of thousands of times, knelt with his right knee on the ground, joined his palms, and said to the Buddha: 'World-Honored One! I see countless, boundless asamkhya of great Bodhisattvas from other places, ascending into the sky and going towards the east, and also remotely see a great light in the eastern world. What is the cause and condition for this? I beseech you to explain it to me in detail.' At that time, the Superior Flower Treasury Buddha said to the Bodhisattva Akasagarbha: 'Good man! To the east, beyond eighty Ganges-sand worlds from here, there is a Buddha-land named Saha, where the beings are filled with the five defilements. In that country, there is a Buddha named Sakyamuni Tathagata, Arhat...' --------------------------------------------------------------------------------
Chinese
、正遍知、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊，今者在于佉罗底翅山，依牟尼仙所住之处，为令法流不断绝故；为令三宝常住世故；为降诸魔建法幢故；为闭生死开般涅槃故；为诸菩萨及以声闻诸来大众欲说四辩才三明梵行住破恶业障陀罗尼经故；欲令十方诸佛刹土一切菩萨从欢喜地乃至补处，住不共法不随他信，善于方便具无碍辩，如此大士悉云集故，是以彼佛放斯光明。其诸菩萨见此光已，乘虚而往至彼恶世，为诸众生说破恶业障陀罗尼。彼佛国土亦具五浊，与此世界等无有异。汝今应往娑婆世界，礼拜供养听受正法，并为彼国诸恶众生说破恶业障陀罗尼。” 时虚空藏菩萨摩诃萨闻佛语已欢喜踊跃，与八十亿菩萨同时发声而白佛言：“世尊！我今渴仰欲见彼佛，今当承佛威神诣娑婆世界释迦牟尼佛所，礼觐供养听受正法，亦为彼国诸恶众生说破恶业障陀罗尼。” 时胜华敷藏佛答虚空藏菩萨摩诃萨言：“善哉善哉！汝自知时。” 时虚空藏菩萨摩诃萨即与八十亿菩萨俱顶礼佛足，身升虚空诣娑婆世界。 尔时西方有如意宝珠光现，以无量释迦毗楞伽宝而为围绕。其珠光明，蔽于一切人天八部、声闻、菩萨、日月星辰地水火风界所有光明，皆不复现。时会大 现代汉语译本：‘正遍知’（Samyak-saṃbuddha，意为完全觉悟者）、‘明行足’（Vidyā-caraṇa-saṃpanna，意为智慧和行为圆满者）、‘善逝’（Sugata，意为善于逝去者，指佛陀的涅槃）、‘世间解’（Lokavid，意为了解世间者）、‘无上士’（Anuttara，意为无上者）、‘调御丈夫’（Puruṣadamyasārathi，意为调御众生的大丈夫）、‘天人师’（Śāstā deva-manusyānāṃ，意为天人和人类的导师）、‘佛’（Buddha，意为觉悟者）、‘世尊’（Bhagavat，意为受尊敬者），现在位于佉罗底翅山（Kharāṭīya，山名），在牟尼仙（Muni，指佛陀）居住的地方，为了使佛法之流不中断绝；为了使三宝（佛、法、僧）常住世间；为了降伏诸魔建立法幢；为了关闭生死之门开启涅槃之门；为了给诸菩萨以及声闻等前来大众宣说四辩才（四种无碍的辩论能力）、三明（宿命明、天眼明、漏尽明）、梵行（清净的行为）的住处，以及破除恶业障碍的陀罗尼经；为了使十方诸佛刹土一切菩萨从欢喜地（菩萨修行十地中的第一地）乃至补处（指即将成佛的菩萨），安住于不共法（佛陀独有的法），不随从他人的信仰，善于运用方便法门，具备无碍的辩才，如此大士都云集于此，因此彼佛才放出这样的光明。那些菩萨见到这光明后，便乘虚空前往那个恶世，为那里的众生宣说破除恶业障碍的陀罗尼。彼佛的国土也具备五浊（劫浊、见浊、烦恼浊、众生浊、命浊），与这个世界没有什么不同。你现在应该前往娑婆世界（Sahā，指我们所处的世界），礼拜供养，听受正法，并为那个世界的诸恶众生宣说破除恶业障碍的陀罗尼。’ 当时，虚空藏菩萨摩诃萨（Akasagarbha，菩萨名）听闻佛的教诲后，欢喜踊跃，与八十亿菩萨同时发声对佛说：‘世尊！我现在非常渴望见到那位佛，现在将承蒙佛的威神力前往娑婆世界释迦牟尼佛（Śākyamuni，指释迦牟尼佛）所在之处，礼拜觐见，供养，听受正法，也为那个世界的诸恶众生宣说破除恶业障碍的陀罗尼。’ 当时，胜华敷藏佛（Ratna-kusuma-saṃbhava，佛名）回答虚空藏菩萨摩诃萨说：‘善哉善哉！你自知时机。’ 当时，虚空藏菩萨摩诃萨即与八十亿菩萨一起顶礼佛足，身体升入虚空，前往娑婆世界。 那时，西方出现如意宝珠的光芒，被无量的释迦毗楞伽宝（Śakravaiḍūrya，一种宝石）所围绕。那宝珠的光明，遮蔽了一切人天八部（天龙八部）、声闻、菩萨、日月星辰、地水火风界的所有光明，都无法再显现。当时大会的
English
English version: ‘Perfectly Enlightened One’ (Samyak-saṃbuddha), ‘Perfect in Knowledge and Conduct’ (Vidyā-caraṇa-saṃpanna), ‘Well-Gone One’ (Sugata), ‘Knower of the World’ (Lokavid), ‘Unsurpassed One’ (Anuttara), ‘Tamer of Men’ (Puruṣadamyasārathi), ‘Teacher of Gods and Humans’ (Śāstā deva-manusyānāṃ), ‘Buddha’ (Buddha), ‘World Honored One’ (Bhagavat), is now residing on Mount Kharāṭīya, at the place where the Muni (referring to the Buddha) dwells, in order to ensure that the flow of Dharma is not interrupted; in order to ensure that the Three Jewels (Buddha, Dharma, Sangha) remain in the world; in order to subdue all demons and establish the banner of Dharma; in order to close the gate of birth and death and open the gate of Nirvana; in order to expound the Dharani Sutra for breaking the obstacles of evil karma, which includes the four kinds of eloquence, the three kinds of clear knowledge, the abode of pure conduct, to the Bodhisattvas and Śrāvakas who have come to this gathering; in order to gather all the Bodhisattvas from the ten directions, from the Joyful Ground (the first of the ten stages of Bodhisattva practice) up to the stage of becoming a Buddha, who dwell in the unique Dharma, do not follow the beliefs of others, are skilled in using expedient means, and possess unobstructed eloquence, that is why that Buddha emitted this light. Those Bodhisattvas, upon seeing this light, will travel through the void to that evil world, and expound the Dharani for breaking the obstacles of evil karma to the beings there. The Buddha's land also has the five turbidities (the turbidity of the kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life), and is no different from this world. You should now go to the Saha world (referring to our world), pay homage, make offerings, listen to the true Dharma, and expound the Dharani for breaking the obstacles of evil karma to the evil beings of that world.’ At that time, the Bodhisattva Mahasattva Akasagarbha, having heard the Buddha's words, rejoiced and leaped with joy, and together with eighty billion Bodhisattvas, spoke to the Buddha, saying: ‘World Honored One! I now yearn to see that Buddha. I will now, by the power of the Buddha, go to the Saha world, to the place of Shakyamuni Buddha (Śākyamuni), to pay homage, make offerings, listen to the true Dharma, and also expound the Dharani for breaking the obstacles of evil karma to the evil beings of that world.’ At that time, the Buddha Ratna-kusuma-saṃbhava replied to the Bodhisattva Mahasattva Akasagarbha, saying: ‘Excellent, excellent! You know the right time.’ At that time, the Bodhisattva Mahasattva Akasagarbha, together with eighty billion Bodhisattvas, bowed at the Buddha's feet, ascended into the void, and went to the Saha world. At that time, a light from a wish-fulfilling jewel appeared in the west, surrounded by countless Śakravaiḍūrya jewels. The light of that jewel obscured all the light of the eight classes of gods and humans, Śrāvakas, Bodhisattvas, the sun, moon, stars, and the realms of earth, water, fire, and wind, so that they could no longer be seen. At that time, the great assembly --------------------------------------------------------------------------------
Chinese
众唯睹佛光及以珠光无量无边不可思议不可言说，无复余色唯见虚空。尔时如来光相照曜，时会大众各不自见亦不见他，一切诸色悉灭无余不与眼对，不得自身色相形貌，及于所触无彼无此亦无中间，随所视方皆悉如是。亦复不见日月星宿地界水界火界风界，悉皆无有与眼对者。耳不闻声、鼻不嗅香、舌不知味、身不觉触，诸心数法亦无所缘，于我我所无复起相，亦无六入分别之想，不得诸大诸来大众，唯见佛光及以珠光，其珠纯以无量释迦毗楞伽宝而为围绕。 于其会中诸大菩萨，位登十住得首楞严三昧及一生补处者，见此相已身心安隐不惊不怖。所以者何？缘解法相自性真实，及以于如第一义空故。其余菩萨及声闻众，天、龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽、鸠槃茶、饿鬼、毗舍遮、富单那、迦吒富单那、人非人等，见此相已惊怖迷闷其心扰乱，各不相见亦无问处，心自思惟：“不知何缘有此异相？亦复不知是谁神力？” 尔时众中有一菩萨摩诃萨名曰梵顶，稽首佛足，长跪合掌而说偈言： “一切法自性， 众生无知者， 系著于色阴， 六情所愚惑， 不见于一阴， 推寻求色阴， 于佛法生疑。 今会有此人， 愿说决定法， 为断诸疑网， 使 现代汉语译本 众人只看到佛光以及宝珠的光芒，无量无边，不可思议，无法言说，不再有其他颜色，只看到虚空。当时，如来的光芒照耀，在场的众人各自看不见自己，也看不见他人，一切颜色都消失无余，不与眼睛相对，无法感知自身颜色、相貌和形体，对于所触之物，没有彼此，也没有中间，无论看向哪个方向都是如此。也看不见日月星辰、地界、水界、火界、风界，一切都消失了，不与眼睛相对。耳朵听不到声音，鼻子闻不到气味，舌头尝不到味道，身体感觉不到触觉，各种心所法也无所缘，对于‘我’和‘我所’不再产生执着，也没有六入（眼、耳、鼻、舌、身、意）分别的念头，看不到诸大菩萨和前来集会的大众，只看到佛光以及宝珠的光芒，那些宝珠完全由无量的释迦毗楞伽宝（一种珍贵的宝石）围绕而成。 在集会中，那些位登十住（菩萨修行十个阶位中的第十位）的大菩萨，获得首楞严三昧（一种高级禅定）以及一生补处（下一世将成佛的菩萨）的菩萨，看到这种景象后，身心安稳，不惊不怖。这是为什么呢？因为他们理解了法相的自性是真实的，并且证悟了如第一义空（最高的空性）。其余的菩萨和声闻众（佛陀的弟子），以及天、龙、夜叉（一种鬼神）、乾闼婆（天上的乐神）、阿修罗（一种好战的鬼神）、迦楼罗（一种金翅鸟神）、紧那罗（天上的歌神）、摩睺罗伽（一种大蟒神）、鸠槃茶（一种食人鬼）、饿鬼、毗舍遮（一种食肉鬼）、富单那（一种臭鬼）、迦吒富单那（一种极臭鬼）、人非人等，看到这种景象后，惊恐迷乱，心神扰乱，各自看不见对方，也没有地方可以询问，心中自思：“不知道是什么原因出现了这种奇异的景象？也不知道是谁的神力？” 这时，大众中有一位菩萨摩诃萨（大菩萨）名叫梵顶，他向佛陀的脚稽首，长跪合掌，并说偈颂道： ‘一切法的自性，众生都不知道，执着于色阴（五蕴之一，指物质），被六情（眼、耳、鼻、舌、身、意）所迷惑，看不到一阴（五蕴中的任何一个），却推求色阴，对佛法产生怀疑。现在集会中有这样的人，希望佛陀能说出决定的法，来断除他们的疑惑，使他们能够理解。’