Chinese
作如是言：‘南无虚空藏菩萨。有大悲者，与我福德满我志愿。’彼族姓子以天耳闻，随其福力即为现身。彼族姓子有如是不可思议大智方便，诸善功德已度甚深佛法大海。善男子！或有众生能数四大海水知其渧数，无有众生能量虚空藏菩萨大智方便成就众生者；或有众生能量度无量无边虚空分齐，无有众生能筹量虚空藏菩萨摩诃萨。为成就众生故现种种身，或现佛身、婆罗门身，乃至示现畜生之身，若于𥧝时若于梦中，乃至众生临命终时，最后意识而为现身，除其恶业离恶趣畏令住善道。彼族姓子成就如是不可思议大智方便诸善功德，已度甚深佛法大海，是故顶上有如意宝珠。” 尔时，大众诸来会者，见虚空藏菩萨摩诃萨未曾有事，皆悉尊重合掌恭敬，以种种偈颂而赞叹之。 尔时，虚空藏菩萨前礼佛足，白佛言：“世尊！云何如来能于此五浊世界、无明闇冥众生之中，而作佛事？” 佛告彼族姓子：“譬如虚空无染、无患、无痴，其性清净，以风雨尘雾因缘故，而不清净；因缘散灭，如本清净，便见日月星宿，知有刹那罗由、须臾之间、昼夜时岁。如是善男子！如来于第一义空心得自在，以诸众生为客尘烦恼染污其心，是故如来而为说法，令染污心还得清净。若有众生得遇如来智慧光照，便 现代汉语译本 这样说道：‘南无虚空藏菩萨（Namo Akasagarbha Bodhisattva，意为礼敬虚空藏菩萨）。具有大悲心的菩萨啊，请赐予我福德，满足我的愿望。’那位善男子以天耳听到后，会根据其福德之力而显现身形。这位善男子具有如此不可思议的大智慧和方便，已经度过了甚深的佛法大海。善男子！或许有众生能够数清四大海水的滴数，但没有众生能够衡量虚空藏菩萨以大智慧方便成就众生的能力；或许有众生能够测量无量无边的虚空界限，但没有众生能够估量虚空藏菩萨摩诃萨（Mahasattva，意为大菩萨）的功德。为了成就众生，他会显现种种身形，有时显现佛身、婆罗门身，乃至显现畜生之身，无论在清醒时还是在梦中，乃至众生临命终时，在最后意识中显现身形，消除他们的恶业，使他们远离恶趣的恐惧，安住于善道。这位善男子成就了如此不可思议的大智慧方便和诸善功德，已经度过了甚深的佛法大海，所以头顶上有如意宝珠。 当时，大众中所有来集会的人，见到虚空藏菩萨摩诃萨前所未有的殊胜景象，都非常尊重，合掌恭敬，用各种偈颂来赞叹他。 当时，虚空藏菩萨向前礼拜佛足，对佛说：‘世尊！如来是如何在这五浊恶世、无明黑暗的众生之中，成就佛事的呢？’ 佛告诉那位善男子：‘譬如虚空，没有污染、没有忧患、没有愚痴，其本性清净，因为风雨尘雾的因缘，而变得不清净；当这些因缘散灭时，就恢复了本来的清净，便能看见日月星辰，知道有刹那、罗由、须臾之间、昼夜时岁。同样，善男子！如来在第一义空（Paramartha-sunyata，意为胜义空）的心中得到自在，因为众生的客尘烦恼污染了他们的心，所以如来才为他们说法，使被污染的心恢复清净。如果有众生能够遇到如来的智慧光芒照耀，便能……’
English
English version He would say: ‘Namo Akasagarbha Bodhisattva (Homage to Akasagarbha Bodhisattva). O great compassionate one, grant me blessings and fulfill my wishes.’ That clansman, hearing with his heavenly ear, would manifest himself according to his power of merit. That clansman possesses such inconceivable great wisdom and skillful means, having already crossed the profound ocean of the Dharma. Good man! Perhaps there are beings who can count the number of drops in the four great oceans, but there are no beings who can measure the ability of Akasagarbha Bodhisattva to accomplish beings with great wisdom and skillful means; perhaps there are beings who can measure the boundaries of immeasurable and boundless space, but there are no beings who can fathom the merits of Akasagarbha Bodhisattva Mahasattva (Great Bodhisattva). To accomplish beings, he manifests various forms, sometimes appearing as a Buddha, a Brahmin, or even an animal. Whether in waking or in dreams, even when beings are about to die, he manifests himself in their final consciousness, eliminating their evil karma, freeing them from the fear of evil realms, and establishing them in the good path. That clansman has accomplished such inconceivable great wisdom, skillful means, and all good merits, having already crossed the profound ocean of the Dharma, therefore, he has a wish-fulfilling jewel on his head. At that time, all those assembled in the great gathering, seeing the unprecedented and extraordinary appearance of Akasagarbha Bodhisattva Mahasattva, all deeply respected him, joined their palms in reverence, and praised him with various verses. Then, Akasagarbha Bodhisattva bowed at the feet of the Buddha and said to the Buddha: ‘World Honored One! How does the Tathagata accomplish the work of the Buddha in this world of five turbidities, among beings shrouded in the darkness of ignorance?’ The Buddha said to that clansman: ‘It is like space, which is without defilement, without affliction, and without ignorance, its nature is pure. Due to the conditions of wind, rain, dust, and fog, it becomes impure; when these conditions dissipate, it returns to its original purity, and one can see the sun, moon, and stars, and know the moments, the lavas, the instants, the days, nights, and years. Likewise, good man! The Tathagata has attained freedom in the mind of the ultimate emptiness (Paramartha-sunyata), because the minds of beings are defiled by the guest dust of afflictions, therefore, the Tathagata teaches the Dharma to restore their defiled minds to purity. If there are beings who encounter the light of the Tathagata's wisdom, they will...’ --------------------------------------------------------------------------------
Chinese
能明了证知甚深佛法，所谓四念处、八圣道分，乃至安住十八不共法、大慈大悲大功种智，是故便有阿罗汉、辟支佛、菩萨摩诃萨、诸佛如来出现世间。善男子！于意云何？虚空依眼依眼识生触邪？” “不也。世尊！” “于意云何？虚空依内眼缘触生三受邪？” “不也。世尊！” “耳鼻舌身亦复如是。善男子！于意云何？虚空依意依意识耶？” “不也。世尊！” “善男子！于意云何？众生依虚空、虚空依众生邪？” “不也。世尊！展转不相依，各无所行，一切诸法亦复如是。无观无行同一空性，皆归实际如如之相。世尊！譬如虚空无破、无坏、无性、无相、无有分别，亦无动摇，无种、无子、无果、无报、无变异相。世尊！菩萨摩诃萨若能随顺观一切法如是相者，是名于无生法中得无生法忍。”即说咒曰： “跢侄他婆(上)檀跢婆(上)伽(上)槃弊(鼻可反)皤啰(上)阇(上)磨弩叉夜是那(上)阇(上)夜阇(上)那你摩媎你诃(上)啰(上)阿(上)那(上)夜颇罗(上)瞿(上)颇伽(上)啰(上)婆你磨阿(上)毗(上)那(上)夜索(上)皤铄(上)铄(上)皤铄(上)那(上)铄(上)磨那(上)铄(上)跢跢迦(上)啰(上) 现代汉语译本：能够明了证知甚深的佛法，也就是所谓的四念处（观察身、受、心、法四方面的修行方法）、八圣道分（达到解脱的八种正确方法），乃至安住于十八不共法（佛独有的十八种功德）、大慈大悲（佛的伟大慈爱和悲悯）和大功种智（佛的圆满智慧），因此便有阿罗汉（已断除烦恼，达到涅槃的圣者）、辟支佛（不需他人教导，自己觉悟的圣者）、菩萨摩诃萨（发愿救度一切众生的伟大菩萨）、诸佛如来（已达到圆满觉悟的佛）出现于世间。善男子！你认为如何？虚空是依赖眼根，依赖眼识所生的触而产生的吗？ “不是的，世尊！” “你认为如何？虚空是依赖内在的眼缘触而产生三种感受（苦、乐、不苦不乐）的吗？” “不是的，世尊！” “耳、鼻、舌、身也是如此。善男子！你认为如何？虚空是依赖意根，依赖意识而产生的吗？” “不是的，世尊！” “善男子！你认为如何？众生是依赖虚空，虚空是依赖众生而存在的吗？” “不是的，世尊！它们辗转不相依，各自没有固定的运行方式，一切诸法也是如此。没有观察，没有运行，都同一空性，都归于实际如如之相（真如实相）。世尊！譬如虚空没有破灭、没有损坏、没有自性、没有相状、没有分别，也没有动摇，没有种子、没有结果、没有报应、没有变异的现象。世尊！菩萨摩诃萨如果能够随顺观察一切法如是之相，就叫做在无生法中得到无生法忍（对无生无灭的真理的深刻理解和接受）。”随即说咒语道： “跢侄他婆(上)檀跢婆(上)伽(上)槃弊(鼻可反)皤啰(上)阇(上)磨弩叉夜是那(上)阇(上)夜阇(上)那你摩媎你诃(上)啰(上)阿(上)那(上)夜颇罗(上)瞿(上)颇伽(上)啰(上)婆你磨阿(上)毗(上)那(上)夜索(上)皤铄(上)铄(上)皤铄(上)那(上)铄(上)磨那(上)铄(上)跢跢迦(上)啰(上)”
English
English version: Able to clearly and truly know the profound Dharma, namely the Four Foundations of Mindfulness (observing the body, feelings, mind, and phenomena), the Eightfold Noble Path (eight correct ways to achieve liberation), and even abiding in the Eighteen Unique Qualities of a Buddha, Great Compassion, and Great Wisdom, therefore, there appear in the world Arhats (saints who have eliminated afflictions and attained Nirvana), Pratyekabuddhas (saints who achieve enlightenment on their own without a teacher), Bodhisattva Mahasattvas (great Bodhisattvas who vow to save all sentient beings), and Buddhas Tathagatas (Buddhas who have achieved perfect enlightenment). Good man! What do you think? Does space arise dependent on the eye, dependent on the contact born of eye consciousness? “No, World Honored One!” “What do you think? Does space arise dependent on the internal eye-sense contact, giving rise to three kinds of feelings (pleasant, unpleasant, and neutral)?” “No, World Honored One!” “The same is true for the ear, nose, tongue, and body. Good man! What do you think? Does space arise dependent on the mind, dependent on consciousness?” “No, World Honored One!” “Good man! What do you think? Do sentient beings depend on space, or does space depend on sentient beings?” “No, World Honored One! They do not depend on each other in a cycle, each has no fixed way of operating, and all phenomena are like this. There is no observation, no operation, all are of the same emptiness, all return to the actual suchness (true reality). World Honored One! For example, space has no destruction, no damage, no self-nature, no form, no discrimination, and no movement, no seed, no result, no retribution, and no changing phenomena. World Honored One! If a Bodhisattva Mahasattva can observe all phenomena in accordance with this aspect, it is called obtaining the forbearance of non-arising phenomena in the non-arising phenomena (a deep understanding and acceptance of the truth of non-birth and non-death).” Then he spoke the mantra: “tadyathā bhadanta bhaga pāṇḍe prajā marukṣaya isana jaya jaya namo jani hara anaya phala gho bhaga bhani mara abhinaya so bhāṣa bhāṣa bhāṣa na bhāṣa mana bhāṣa tata kara” --------------------------------------------------------------------------------
Chinese
磨铄(上)磨迦(上)唎摩睹毗(上)沙疏可铄(上)磨犁(支[羊*久])跢那夜结𪏭铄(上)睹僧输[(ㄆ/ㄆ/木)*(犮-乂+又)]你(奴绮)娑(上)婆诃” 佛告族姓子：“善哉善哉！汝能为众生故说此离垢师子游步欠呿陀罗尼，令诸众生临命终时、最后意识，离烦恼障、业障、报障，得生清净佛土。汝能于无量无边国土、城邑、聚落、在在人民所住之处，现种种身形相威仪，为诸众生解脱甚深大乘经典，令刹帝利、旃陀罗王，及诸行恶者逮得善法。” 尔时，世尊说是法时，无量人天有得三昧者、得陀罗尼者、得诸忍者，乃至住十地智者；十千众生得无生法忍。 时诸比丘在会大众，天、龙及人、阿修罗等，闻佛所说，皆大欢喜，作礼而去。 虚空藏菩萨神咒经一卷 现代汉语译本 ‘摩铄(mó shuò)（磨炼）磨迦(mó jiā)（磨擦）唎摩睹毗(lì mó dǔ pí)（光辉的观察）沙疏可铄(shā shū kě shuò)（沙砾可磨）磨犁(mó lí)（磨砺）跢那夜结(duō nà yè jié)（到达夜晚的终结）𪏭铄(zhì shuò)（智慧的磨练）睹僧输(dǔ sēng shū)（看见僧众的输送）你(nǐ)娑(suō)婆诃(pó hē)（成就）’ 佛告诉族姓子：‘善哉善哉！你能够为了众生的缘故，宣说这个离垢师子游步欠呿陀罗尼（去除污垢的狮子漫步哈欠陀罗尼），使众生在临命终时、最后意识，远离烦恼障、业障、报障，得以往生清净佛土。你能够在无量无边的国土、城邑、聚落、在在人民所居住的地方，显现种种身形相貌威仪，为众生解脱甚深的大乘经典，使刹帝利（武士阶层）、旃陀罗王（贱民阶层的王），以及所有行为邪恶的人都能获得善法。’ 当时，世尊宣说此法时，无量的人天之中，有的获得了三昧（禅定），有的获得了陀罗尼（总持），有的获得了各种忍（对真理的接受），乃至有安住于十地智慧的人；一万众生获得了无生法忍（对不生不灭真理的领悟）。 当时，在法会的大众比丘，天、龙以及人、阿修罗等，听闻佛所说，都非常欢喜，行礼后离去。 《虚空藏菩萨神咒经》一卷
English
English version 'Moshuo (磨铄) (grinding), Mojia (磨迦) (rubbing), Limadupi (唎摩睹毗) (shining observation), Shushukeshuo (沙疏可铄) (gravel can be ground), Moli (磨犁) (sharpening), Duonayejie (跢那夜结) (reaching the end of the night), Zhishuo (𪏭铄) (wisdom's grinding), Dusengshu (睹僧输) (seeing the transmission of the Sangha), Nisuopohe (你娑婆诃) (accomplishment).' The Buddha told the son of a noble family, 'Excellent, excellent! You are able, for the sake of sentient beings, to speak this 'Lion's Gait Yawning Dharani' (离垢师子游步欠呿陀罗尼), which removes defilements, so that when sentient beings are at the point of death, with their last consciousness, they may be free from the obstacles of afflictions, karma, and retribution, and be reborn in a pure Buddha-land. You are able to manifest various forms and dignified appearances in countless lands, cities, villages, and wherever people dwell, to liberate sentient beings with the profound Mahayana scriptures, enabling Kshatriyas (warrior class), Chandala kings (kings of the untouchable class), and all those who engage in evil deeds to attain good Dharma.' At that time, when the World Honored One was speaking this Dharma, among the countless humans and devas, some attained Samadhi (meditative absorption), some attained Dharani (total retention), some attained various Kṣānti (acceptance of truth), and even those who dwelt in the wisdom of the ten Bhumis (stages of enlightenment); ten thousand sentient beings attained the Anutpattika-dharma-kṣānti (understanding of the truth of non-origination). At that time, the assembly of Bhikshus, Devas, Nagas, humans, Asuras, and others, having heard what the Buddha had spoken, were all greatly delighted, paid their respects, and departed. The Sutra of the Dharani of Bodhisattva Akasagarbha, one fascicle. --------------------------------------------------------------------------------