Chinese
大正藏第 13 册 No. 0406 虚空藏菩萨神咒经 No. 406 [Nos. 405, 407-408] 佛说虚空藏菩萨神咒经 如是我闻： 一时佛在佉罗帝耶山仙圣住处，与无数大比丘众俱，大菩萨众，数如恒沙无量无边，演说如来功德经已。尔时，西方有如意宝珠，自然而现；百千释迦毗楞伽宝珠，以为眷属。彼如意宝珠所出光明，皆悉瞙彻；此间人天声闻菩萨所有四大光明色像，皆灭无余，唯除如来及如意宝珠，其余皆与无量无边不可言说虚空同相。 尔时，世尊光色益明。时会众生，各不相见，亦不得触身色形相。其所视方，不见日月星宿光明。眼不见色、耳不闻声、鼻不嗅香、舌不知味、身不觉触，心心数法，无我我所，唯见如来色相光明如意宝珠。在会菩萨，住十地者、得首楞严三昧者、一生补处者、最后身者，心不怖畏。何以故？以解诸法真如宝相，第一义空故。其余菩萨、诸声闻众、天、龙、夜叉、阿修罗、紧那罗、𤘽槃荼、毗舍遮、富多那、迦吒富多那、人及非人，诸来会者，皆悉惊怖，或于此彼，不相知见，是何事乎？无咨问处。 尔时会中有菩萨摩诃萨，名曰梵音，从坐而起，合掌向佛，而说偈言： “诸法真实义， 现代汉语译本 如是我闻： 一时，佛在佉罗帝耶山（Khara-tiya Mountain）仙人居住的地方，与无数大比丘众在一起，还有大菩萨众，数量如恒河沙一样无量无边。佛陀演说如来的功德经完毕后，这时，西方出现了一颗如意宝珠，自然显现；还有百千释迦毗楞伽宝珠（Śakya-vairya Gem），作为它的眷属。那如意宝珠所发出的光明，全部都照耀通透；这里的人天、声闻、菩萨所有的四大光明色像，都消失无余，只有如来和如意宝珠的光明存在，其余都与无量无边不可言说的虚空相同。 这时，世尊的光色更加明亮。当时在会的大众，彼此都看不见，也无法触及对方的身体和形相。他们所看到的方位，看不见日月星辰的光明。眼睛看不见颜色，耳朵听不见声音，鼻子闻不见香气，舌头尝不出味道，身体感觉不到触觉，心和心所法，都失去了自我和属于自我的概念，只能看见如来的色相光明和如意宝珠。在会菩萨中，那些住在十地（Ten Bhumis）的菩萨、得到首楞严三昧（Śūraṃgama Samādhi）的菩萨、一生补处（Ekajāti-pratibaddha）的菩萨、最后身的菩萨，心中没有恐惧。为什么呢？因为他们理解诸法真如的宝相，以及第一义空（Paramārtha-śūnyatā）的道理。其余的菩萨、各位声闻众、天、龙、夜叉（Yakṣa）、阿修罗（Asura）、紧那罗（Kiṃnara）、𤘽槃荼（Kumbhāṇḍa）、毗舍遮（Piśāca）、富多那（Pūtana）、迦吒富多那（Kaṭapūtana）、人和非人，所有来参加法会的人，都感到惊恐，或者在此处或在彼处，彼此都无法看见，不知道发生了什么事，也没有可以询问的地方。 这时，法会中有一位菩萨摩诃萨，名叫梵音，从座位上站起来，合掌向佛，用偈颂说道： ‘诸法真实义，’
English
English version Thus have I heard: At one time, the Buddha was dwelling at the abode of the immortals on Khara-tiya Mountain, together with countless great Bhikshus, and great Bodhisattvas, their number as immeasurable as the sands of the Ganges. After the Buddha had finished expounding the Sutra of the Merits of the Tathagata, at that moment, a Cintamani (Wish-fulfilling) Jewel appeared naturally in the West; and hundreds of thousands of Śakya-vairya Gems were its retinue. The light emitted by that Cintamani Jewel completely illuminated everything; the four great luminous forms of all humans, devas, Śrāvakas, and Bodhisattvas here all vanished without a trace, except for the light of the Tathagata and the Cintamani Jewel, all the rest were identical to the immeasurable and inexpressible void. At that time, the light and color of the World Honored One became even brighter. The beings present at the assembly could not see each other, nor could they touch each other's bodies or forms. In the directions they looked, they could not see the light of the sun, moon, or stars. Their eyes could not see colors, their ears could not hear sounds, their noses could not smell fragrances, their tongues could not taste flavors, their bodies could not feel touch, and their minds and mental functions lost the concept of self and what belongs to self. They could only see the luminous form of the Tathagata and the Cintamani Jewel. Among the Bodhisattvas present, those who resided in the Ten Bhumis, those who had attained the Śūraṃgama Samādhi, those who were Ekajāti-pratibaddha (one birth away from Buddhahood), and those in their last birth, felt no fear in their hearts. Why? Because they understood the true nature of all dharmas, the precious form of Suchness, and the principle of Paramārtha-śūnyatā (Ultimate Emptiness). The rest of the Bodhisattvas, all the Śrāvakas, devas, dragons, Yakṣas, Asuras, Kiṃnaras, Kumbhāṇḍas, Piśācas, Pūtanas, Kaṭapūtanas, humans and non-humans, all those who had come to the assembly, were terrified. Some here and some there, they could not see each other, and did not know what was happening, and there was no one to ask. At that time, there was a Bodhisattva Mahāsattva in the assembly named Brahma Sound, who rose from his seat, put his palms together towards the Buddha, and spoke in verse: 'The true meaning of all dharmas,' -------------------------------------------------------------------------------- 众生不能知， 愚于六根中， 贪着色阴故， 以不见一阴， 推求于色相， 今有如是众， 疑惑于佛法。 唯愿佛世尊， 为说真实相， 得解于此彼， 速证如空忍。 禅定勇猛士， 不可论说身， 如意摩尼宝， 在顶而显现， 释迦楞伽宝， 相去亦不远。 彼来诸众生， 勇健到彼岸， 皆有大智慧， 欲来见世尊， 必说甚深法， 决定无有疑。 唯愿佛世尊， 安慰诸来众， 成就于众生， 大士之所行。” 尔时，世尊便说偈言： “如汝之所说， 三昧力所为， 其有智慧者， 乃得闻是事。 虚空藏菩萨， 大士之所行， 无依无戏论， 三昧力如是。 坚住于二见， 愚惑之所行， 以着断常故， 不解于此彼。 若于此二见， 欲得解脱者， 不应着诸欲， 速得证诸地。”
Chinese
佛告梵音：“善男子！初行菩萨，先当为说有缘想行六波罗蜜，若能解知四大之性是生灭法，然后为说一切诸法不可言说，无有自相、不生不灭、无缘无所有，一切诸行皆悉如是。能如是观则离断常亦无怖畏，于一切法无缘无触，则能速满六波罗蜜，亦复不着断常诸见。佛神力故令此大众诸来会者，见闻觉知， 现代汉语译本 众生不能明了， 他们愚昧地执着于六根（眼、耳、鼻、舌、身、意）， 贪恋色阴（物质的聚合）， 因为不了解五阴（色、受、想、行、识）的真相， 就去推求外在的色相（物质现象）， 现在有这样的众生， 对佛法产生疑惑。 唯愿佛陀世尊， 为我们讲述真实的实相， 使我们能够理解此岸与彼岸的真谛， 迅速证得如虚空般无所执着的忍辱。 那些禅定勇猛的修行者， 他们的身体无法用言语来描述， 如同如意摩尼宝（能满足一切愿望的宝珠）， 在头顶上显现光芒， 释迦楞伽宝（佛陀的珍宝）的光辉， 与他们也相去不远。 那些从彼岸来的众生， 勇敢而坚定地到达彼岸， 他们都具有大智慧， 想要来见世尊， 必定会宣说甚深的佛法， 心中决定不会有任何疑惑。 唯愿佛陀世尊， 安慰这些远道而来的众生， 成就一切众生， 行菩萨道的大士所应行的道路。” 这时，世尊便说偈语： ‘正如你所说， 这是三昧（禅定）的力量所致， 只有具有智慧的人， 才能听闻此事。 虚空藏菩萨（代表无限智慧的菩萨）， 是大士所修行的境界， 无所依赖，不作戏论， 三昧的力量就是如此。 那些执着于断见和常见（两种错误的极端观点）的人， 是愚昧迷惑的行为， 因为执着于断灭和永恒的观念， 所以不了解此岸与彼岸的真谛。 如果想要从这两种错误的观点中解脱， 就不应该执着于各种欲望， 应该迅速证得菩萨的各个阶位。’ 佛陀告诉梵音：‘善男子！初发心的菩萨，首先应当为他们讲述有缘想行六波罗蜜（布施、持戒、忍辱、精进、禅定、智慧），如果能够理解四大（地、水、火、风）的本性是生灭变化的，然后为他们讲述一切诸法不可言说，没有自性、不生不灭、无所依缘、无所存在，一切诸行都是如此。能够这样观察，就能远离断见和常见，也不会有恐惧，对于一切法无所执着，无所触碰，就能迅速圆满六波罗蜜，也不会执着于断见和常见等各种错误的观点。’由于佛陀的神力，使得在场的所有大众，都能见闻觉知。
English
English version Sentient beings cannot understand, They are foolishly attached to the six roots (eyes, ears, nose, tongue, body, mind), Greedy for the skandha of form (material aggregation), Because they do not understand the truth of the five skandhas (form, feeling, perception, mental formations, consciousness), They seek after external forms (material phenomena), Now there are such beings, Who have doubts about the Buddha's teachings. May the World Honored One, the Buddha, Explain to us the true reality, So that we may understand the truth of this shore and the other shore, And quickly attain the forbearance of emptiness, free from all attachments. Those courageous practitioners in meditation, Their bodies cannot be described in words, Like the wish-fulfilling Mani jewel (a jewel that fulfills all wishes), Shining brightly on their heads, The radiance of the Shakya-Lanka jewel (Buddha's treasure), Is not far from them either. Those beings who have come from the other shore, Bravely and firmly reached the other shore, They all possess great wisdom, Desiring to see the World Honored One, They will surely proclaim the profound Dharma, And there will be no doubt in their hearts. May the World Honored One, the Buddha, Comfort these beings who have come from afar, Accomplish all sentient beings, In the path that the great Bodhisattvas should walk.’ At that time, the World Honored One spoke in verse: 'As you have said, This is due to the power of samadhi (meditative concentration), Only those who possess wisdom, Can hear of this matter. The Bodhisattva Akasagarbha (Bodhisattva representing infinite wisdom), Is the realm that the great Bodhisattvas practice, Without reliance, without idle talk, Such is the power of samadhi. Those who cling to the views of annihilation and permanence (two erroneous extreme views), Are foolish and deluded in their actions, Because they are attached to the concepts of annihilation and eternity, They do not understand the truth of this shore and the other shore. If one wishes to be liberated from these two erroneous views, One should not be attached to various desires, One should quickly attain the various stages of a Bodhisattva.’ The Buddha told Brahma Voice: ‘Good man! For Bodhisattvas who have just begun their practice, one should first explain the six paramitas (generosity, morality, patience, diligence, meditation, wisdom) with conditioned thoughts. If they can understand that the nature of the four great elements (earth, water, fire, wind) is subject to arising and ceasing, then one should explain to them that all dharmas are inexpressible, without self-nature, neither arising nor ceasing, without conditions, without existence, and that all practices are like this. If one can observe in this way, one can be free from the views of annihilation and permanence, and there will be no fear. For all dharmas, one will have no attachment and no contact, and one can quickly perfect the six paramitas, and one will not be attached to the various erroneous views of annihilation and permanence.’ Due to the Buddha's divine power, all the assembled masses were able to see, hear, and perceive. -------------------------------------------------------------------------------- 皆悉如前。”
Chinese
尔时，世尊即举右手，告大众言：“虚空藏菩萨今从彼来，而此菩萨禅定如海、净戒如山、智如虚空、精进如风、忍如金刚、慧如恒沙，诸菩萨幢、趣涅槃者导，善根河池，贫者宝瓶，闇冥者日，失道者月，怖畏者山，烦恼病者良药。净诸见水，摧诸魔怨，犹如霜电治，破戒者如安阇那药。诸善根地，众华中鬘，照恶行者镜，无惭愧者眼，病者良医，疲懈者床坐，能充饥虚如尸利天能除渴乏，如月爱珠，照禅定者如日爱珠。行菩提道者车，游戏禅定者池，修助道法者华鬘，行诸波罗蜜者妙果，照十地者如意宝珠，覆住首楞严三昧者如波利质多罗树，断诸见结如利刀，除去习气如金刚，能伏魔怨智如猛火。其身即是诸佛法器，缘觉华鬘，声闻衣服，诸天眼目人之正导，畜生所依，饿鬼所归，地狱救护众生法器。菩萨般车三世诸佛辅佐守法城门，已能庄严佛十八法具一切智。彼族姓子应受一切众生最胜供养，唯除如来。汝等诸来会者，皆应往近，随其意力供养恭敬尊重赞叹，以种种珍宝、宝幢、幡盖、华香、璎珞，净治道路而严饰之，汝等不久亦当得成如是法器。”时会一切诸来大众，皆从坐起，叉手合掌，向虚空藏菩萨所来方面，欣喜敬礼，瞻仰无厌。 尔时会中，诸大菩萨摩诃萨，及大声 “一切都和之前说的一样。” 这时，世尊举起右手，告诉大众说：‘虚空藏菩萨（菩萨名，以其智慧广大如虚空而得名）现在从那边来了。这位菩萨的禅定像大海一样深广，戒律像山一样稳固，智慧像虚空一样无边，精进像风一样迅猛，忍辱像金刚一样坚固，智慧像恒河沙一样众多。他是诸菩萨的旗帜，是趣向涅槃者的引导，是善根的河流和池塘，是贫穷者的宝瓶，是黑暗中的太阳，是迷路者的月亮，是恐惧者的靠山，是烦恼病者的良药。他能净化各种错误的见解，摧毁一切魔的怨敌，就像霜和闪电一样迅速，能医治破戒者，就像安阇那药（一种眼药）一样。他是善根的土地，是众花中的花鬘，是照亮恶行者的镜子，是无惭愧者的眼睛，是病人的良医，是疲惫懈怠者的床榻，能充饥解渴，就像尸利天（帝释天）能解除饥渴一样，像月爱珠一样能照亮禅定者，像日爱珠一样。他是行走菩提道者的车乘，是游戏禅定者的池塘，是修习助道法者的花鬘，是修行诸波罗蜜（到达彼岸的方法）者的妙果，是照亮十地（菩萨修行的十个阶段）的如意宝珠，是覆盖住首楞严三昧（一种深定）者的波利质多罗树（一种天树），能像利刀一样斩断各种错误的见解，像金刚一样去除习气，能像猛火一样降伏魔的怨敌。他的身体就是诸佛的法器，是缘觉（独觉）的花鬘，是声闻（听闻佛法而修行的人）的衣服，是诸天（天神）的眼睛，是人类的正道，是畜生的依靠，是饿鬼的归宿，是地狱的救护，是众生的法器。菩萨是三世诸佛的辅佐，是守护法城的门卫，已经能够庄严佛的十八种不共法，具足一切智慧。这位族姓之子应该接受一切众生最殊胜的供养，唯有如来除外。你们这些来参加法会的人，都应该走近他，随自己的能力供养、恭敬、尊重、赞叹他，用各种珍宝、宝幢、幡盖、鲜花、香、璎珞，清扫道路并加以装饰。你们不久也将能够成就这样的法器。’当时，法会中所有来参加的大众，都从座位上站起来，叉手合掌，面向虚空藏菩萨所来的方向，欢喜敬礼，瞻仰他，没有厌倦。 这时，法会中的诸大菩萨摩诃萨（大菩萨），以及大声