English
English version: Like the queen of Māra (a demon), heavenly music with five kinds of sounds arose. Above the Buddha, there were heavenly seven treasures, and a great Brahma king's (Mahābrahmā) canopy hung in the void, offering to the Tathāgata (Buddha). The canopy was a hundred thousand yojanas (an ancient Indian unit of distance) in circumference, covered with a jeweled net, with pearl tassels hanging on all four sides. From the canopy, various wonderful musical sounds emerged, clear and harmonious, surpassing those of humans and gods. All the grass, trees, forests, flowers, fruits, branches, and leaves on the earth emitted wonderful sounds, proclaiming the Mahāyāna (Great Vehicle) teachings of the six pāramitās (perfections) and the practices of the various bhūmis (stages of a Bodhisattva's path). Those who heard these sounds would not regress on the path to anuttarā-samyak-saṃbodhi (supreme enlightenment), and some would attain anutpattika-dharma-kṣānti (the acceptance of the non-arising of all dharmas). At that time, the assembly saw the miraculous transformations of the Bodhisattva Mahāsattva Ākāśagarbha (Space Treasury Bodhisattva), and their hearts were filled with joy and they marveled at what they had never seen before. They each thought, 'Since this Bodhisattva Mahāsattva has manifested such great miraculous powers, he will surely come to this world soon. What kind of seat should we prepare to receive him?' As this thought arose in the assembly, a jeweled lotus flower emerged from the ground in front of the Buddha, with silver stems, golden leaves, diamond platforms, lapis lazuli seeds, agate stamens, Brahma-colored jewels at the base of the stamens, and crystal pistils. The flower was a hundred yojanas in length and width, and it was surrounded by eighty billion jeweled lotus flowers. Then, Bodhisattva Ākāśagarbha suddenly appeared sitting in the lotus position on that jeweled lotus flower. They also saw a wish-fulfilling jewel on his head, surrounded by countless śakravaiḍūrya (a type of gem) jewels. The eighty billion Bodhisattvas each sat on the other jeweled lotus flowers. Then, Bodhisattva Mahāsattva Maitreya (the future Buddha) spoke in verse, asking Bodhisattva Mahāsattva Bhaiṣajyarāja (Medicine King Bodhisattva): 'Since the past, I have seen many Bodhisattvas, who, when coming to see the Bhagavat (Buddha), first circumambulate him respectfully, then bow their heads to his feet, and then retreat to sit down. Why does this great being (Bodhisattva) manifest such miraculous powers, not follow the Bodhisattva's etiquette, and sit directly on the jeweled lotus flower?' Then, Bodhisattva Mahāsattva Bhaiṣajyarāja replied in verse: 'This great wise one dwells well in the profound and subtle Dharma (teachings), not relying on delusive thoughts.' -------------------------------------------------------------------------------- 心， 而来见世尊。” 尔时弥勒菩萨摩诃萨复以偈问： “若不见众生， 及以诸法相， 其心常安住， 诸法真实际， 云何而示现， 自在神通力？ 唯愿为演说， 除我此疑惑。” 尔时药王菩萨摩诃萨复以偈答： “今此大士夫， 勇健入方便， 为熟众生故， 现此神通力。 若不住实际， 愚惑诸凡夫， 明智开俗谛， 为入真谛故。”
Chinese
尔时世尊告药王菩萨摩诃萨：“善哉善哉！善男子！如汝所说。一切凡夫众生，不能思量一须陀洹解脱行处；一切众生得须陀洹，不能思量一斯陀含解脱行处；一切众生得斯陀含，不能思量一阿那含解脱行处；一切众生得阿那含，不能思量一阿罗汉解脱行处；一切众生得阿罗汉，不能思量一辟支佛解脱行处；一切众生成辟支佛，不能思量一与般若波罗蜜相应菩萨摩诃萨方便行处成熟众生；一切众生得般若波罗蜜相应菩萨摩诃萨方便行处成熟众生，不能测量乃至得无生法忍菩萨摩诃萨举足下足方便行处及解第一义谛成熟众生；一切众生得无生法忍菩萨摩诃萨方便行处及解第一义谛成熟众生，不能测量得四辩才菩萨摩诃萨举足下足方便行处及解第一义谛成就众生；一切众生得四辩才菩萨摩诃萨方便行处及解第一义谛 现代汉语译本 ‘心’，前来拜见世尊。” 这时，弥勒菩萨摩诃萨又用偈颂提问： ‘如果不见众生，以及诸法的表象， 其心常安住于诸法真实的境地， 如何示现自在的神通力量？ 唯愿您为我解说，消除我的疑惑。’ 这时，药王菩萨摩诃萨又用偈颂回答： ‘现在这位大士，勇猛精进地运用方便法门， 为了成熟众生，才示现这种神通力量。 如果不住在真如实际，就会迷惑那些愚痴的凡夫， 所以用智慧开显世俗谛，是为了引导他们进入真谛。’ 这时，世尊告诉药王菩萨摩诃萨：‘说得好啊，说得好啊！善男子！正如你所说。一切凡夫众生，不能思量一个须陀洹（初果，入流者）的解脱境界；一切众生证得须陀洹果，不能思量一个斯陀含（二果，一来者）的解脱境界；一切众生证得斯陀含果，不能思量一个阿那含（三果，不还者）的解脱境界；一切众生证得阿那含果，不能思量一个阿罗汉（四果，无学）的解脱境界；一切众生证得阿罗汉果，不能思量一个辟支佛（独觉）的解脱境界；一切众生成为辟支佛，不能思量一个与般若波罗蜜（智慧到彼岸）相应的菩萨摩诃萨用方便法门成熟众生的境界；一切众生证得与般若波罗蜜相应的菩萨摩诃萨用方便法门成熟众生的境界，不能测量乃至证得无生法忍（对诸法不生不灭的领悟）的菩萨摩诃萨举足下足用方便法门以及理解第一义谛（最高真理）成熟众生的境界；一切众生证得无生法忍的菩萨摩诃萨用方便法门以及理解第一义谛成熟众生的境界，不能测量证得四辩才（四种辩才）的菩萨摩诃萨举足下足用方便法门以及理解第一义谛成就众生的境界；一切众生证得四辩才的菩萨摩诃萨用方便法门以及理解第一义谛
English
English version 'mind,' and came to see the World Honored One." At that time, the Bodhisattva Mahasattva Maitreya again asked in verse: 'If one does not see sentient beings, and the appearances of all dharmas, If one's mind always abides in the true reality of all dharmas, How does one manifest the power of free and unhindered spiritual abilities? I beseech you to explain, and remove this doubt of mine.' At that time, the Bodhisattva Mahasattva Medicine King again answered in verse: 'Now this great being, bravely enters into skillful means, For the sake of maturing sentient beings, he manifests this spiritual power. If one does not abide in the actual reality, one would confuse those foolish ordinary beings, Therefore, with wisdom, one reveals the conventional truth, in order to lead them into the ultimate truth.' At that time, the World Honored One told the Bodhisattva Mahasattva Medicine King: 'Excellent, excellent! Good man! Just as you have said. All ordinary sentient beings cannot fathom the state of liberation of a Srotapanna (stream-enterer); all sentient beings who attain Srotapanna cannot fathom the state of liberation of a Sakrdagamin (once-returner); all sentient beings who attain Sakrdagamin cannot fathom the state of liberation of an Anagamin (non-returner); all sentient beings who attain Anagamin cannot fathom the state of liberation of an Arhat (worthy one); all sentient beings who attain Arhat cannot fathom the state of liberation of a Pratyekabuddha (solitary buddha); all sentient beings who become Pratyekabuddha cannot fathom the state of a Bodhisattva Mahasattva who is in accordance with Prajnaparamita (perfection of wisdom) and uses skillful means to mature sentient beings; all sentient beings who attain the state of a Bodhisattva Mahasattva who is in accordance with Prajnaparamita and uses skillful means to mature sentient beings, cannot measure the state of a Bodhisattva Mahasattva who has attained the non-origination of dharmas (understanding of the non-arising and non-ceasing of all phenomena) and uses skillful means to mature sentient beings by understanding the first principle (ultimate truth); all sentient beings who attain the state of a Bodhisattva Mahasattva who has attained the non-origination of dharmas and uses skillful means to mature sentient beings by understanding the first principle, cannot measure the state of a Bodhisattva Mahasattva who has attained the four kinds of eloquence (four kinds of eloquence) and uses skillful means to mature sentient beings by understanding the first principle; all sentient beings who attain the state of a Bodhisattva Mahasattva who has attained the four kinds of eloquence and uses skillful means to mature sentient beings by understanding the first principle --------------------------------------------------------------------------------
Chinese
成熟众生，不能测量住般若波罗蜜究竟首楞严三昧菩萨摩诃萨举足下足方便行处及解第一义谛成熟众生。 “善男子！是虚空藏菩萨摩诃萨，已无量劫得无生忍具无碍辩，究竟满足首楞严定，住最上地决定坚固终无倾动，善知众生深心所行应睹神变庄严之事，又复应见虚空藏菩萨摩诃萨欲来瑞相，又有见虚空藏菩萨摩诃萨得离欲地住地入地，故示入无边空处三昧，于西方没而来现此。时诸众生怖畏惑乱入于俗谛，现大庄严，为欲成熟诸众生故。又善男子！是虚空藏菩萨摩诃萨，若现第一义谛无生庄严，诸天及人乃至八地菩萨皆当迷闷，无能见其境界行相，善入如是深妙功德。 “善男子！虚空藏菩萨摩诃萨，巧方便慧深入一切诸佛法海，离诸疑惑不依他故，智慧善巧于诸菩萨摩诃萨中最上幢王。 “善男子！虚空藏菩萨，是一切众生生天般涅槃大明导主，能断一切烦恼心患，善治身毒及四大病。若有众生起恶邪见，轮回迷没生死旷野，无善方便不知生天、般涅槃路。若有众生称虚空藏菩萨摩诃萨名，至心归命，烧坚黑沉水及多伽罗香，恭敬礼拜时，虚空藏菩萨观此众生心心善根。若见众生诸见烦恼之所惑乱，若见过去善根种子心所行业，于佛法僧布施持戒忍辱精进禅定智慧及余功德，随所堪能。时 现代汉语译本 成熟的众生，无法测度安住于般若波罗蜜（智慧的完美）究竟的首楞严三昧（一种深奥的禅定）的菩萨摩诃萨（伟大的菩萨）举足下足的方便行处，以及他们如何以第一义谛（最高的真理）来成熟众生。 ‘善男子！这位虚空藏菩萨摩诃萨（菩萨中的伟大者），已经于无量劫证得无生忍（对无生无灭的领悟），具足无碍辩才，究竟圆满了首楞严定，安住于最上的地位，坚定不移，永不动摇。他善知众生内心深处的行为，应机示现神变庄严之事。又应见虚空藏菩萨摩诃萨欲来时的瑞相，又有人见到虚空藏菩萨摩诃萨得离欲地（脱离欲望的境界），安住于地（菩萨的修行阶段），进入地（更深的修行阶段），所以示现进入无边空处三昧（一种禅定），从西方消失而来，显现于此。当时，诸众生因恐惧迷惑而陷入俗谛（世俗的真理），菩萨显现大庄严，是为了成熟这些众生。又，善男子！这位虚空藏菩萨摩诃萨，如果显现第一义谛无生庄严，诸天及人乃至八地菩萨（菩萨的第八个修行阶段）都会感到迷茫，无法见到他的境界和行相，他善于深入如此深妙的功德。 ‘善男子！虚空藏菩萨摩诃萨，以巧妙的方便智慧深入一切诸佛的法海，远离一切疑惑，不依赖他人，他的智慧善巧在诸菩萨摩诃萨中是最上的幢王。 ‘善男子！虚空藏菩萨，是一切众生往生天界和般涅槃（最终的解脱）的大明导主，能断除一切烦恼和心患，善于治疗身体的毒素和四大（地、水、火、风）的疾病。如果有众生生起恶邪见，在生死旷野中轮回迷失，没有善巧方便，不知道往生天界和般涅槃的道路。如果有众生称念虚空藏菩萨摩诃萨的名号，至诚归命，焚烧坚黑沉水香和多伽罗香，恭敬礼拜时，虚空藏菩萨会观察此众生的心和善根。如果看到众生被各种见解和烦恼所迷惑，如果看到他们过去善根的种子和心所造作的行业，在佛法僧（佛教的三宝）中布施、持戒、忍辱、精进、禅定、智慧以及其他功德，随其所能。
English
English version Mature beings cannot measure the expedient conduct of the Bodhisattva Mahasattvas (great Bodhisattvas) who dwell in the ultimate Samadhi (a profound state of meditation) of Śūraṅgama (a specific type of meditation) of Prajñāpāramitā (the perfection of wisdom), in terms of their raising and lowering of their feet, and how they mature beings with the first principle of truth. 'Good man! This Bodhisattva Mahasattva, Akasagarbha (the Bodhisattva of the Treasury of Space), has attained the forbearance of non-origination (understanding of no birth and no death) for countless kalpas (eons), possesses unobstructed eloquence, has ultimately fulfilled the Śūraṅgama Samadhi, dwells in the highest stage, is resolute and unmoving. He is skilled in knowing the deep-seated actions of beings, and manifests divine transformations and adornments accordingly. Furthermore, one should see the auspicious signs of Bodhisattva Mahasattva Akasagarbha's approach, and some see Bodhisattva Mahasattva Akasagarbha attaining the stage of detachment from desire, dwelling in the stage, and entering the stage. Therefore, he demonstrates entering the Samadhi of boundless space, disappearing in the west and appearing here. At that time, beings, due to fear and confusion, fall into the mundane truth, and the Bodhisattva manifests great adornments in order to mature these beings. Moreover, good man! If this Bodhisattva Mahasattva Akasagarbha were to manifest the adornment of non-origination of the first principle of truth, all gods and humans, even Bodhisattvas of the eighth stage, would be bewildered and unable to perceive his realm and characteristics. He is skilled in entering such profound and wondrous merits. 'Good man! Bodhisattva Mahasattva Akasagarbha, with skillful expedient wisdom, deeply enters the ocean of all Buddhas' Dharma, is free from all doubts, and does not rely on others. His wisdom and skill are the supreme banner king among all Bodhisattva Mahasattvas. 'Good man! Bodhisattva Akasagarbha is the great guiding master for all beings to be born in the heavens and attain Parinirvana (final liberation). He can cut off all afflictions and mental sufferings, and is skilled in curing bodily toxins and diseases of the four elements (earth, water, fire, and wind). If there are beings who give rise to evil and wrong views, and are lost in the wilderness of samsara (cycle of birth and death), without skillful means, not knowing the path to be born in the heavens and attain Parinirvana. If there are beings who recite the name of Bodhisattva Mahasattva Akasagarbha, sincerely take refuge, burn black aloeswood and tagara incense, and respectfully bow, Bodhisattva Akasagarbha will observe the minds and good roots of these beings. If he sees that beings are confused by various views and afflictions, if he sees the seeds of their past good roots and the actions of their minds, in the Buddha, Dharma, and Sangha (the three jewels of Buddhism), in giving, keeping precepts, patience, diligence, meditation, wisdom, and other merits, according to their capacity.' --------------------------------------------------------------------------------