Chinese
大正藏第 13 册 No. 0408 虚空孕菩萨经 No. 408 [Nos. 405-407] 虚空孕菩萨经卷上 隋天竺三藏阇那崛多译 如是我闻： 一时婆伽婆住佉罗坻迦山古昔神仙所居之处，与大一切比丘众俱，度量已过，皆悉漏尽诸大沙门。复有菩萨摩诃萨众，无量无边阿僧祇恒河沙数诸大人俱，乃至世尊授功德天记莂讫已。尔时世尊默然而住，及诸大众亦复如是。尔时西方有一应珠，是摩尼宝忽然出现，复有百千帝释天宝左右围绕摩尼应珠，时彼应珠最在其前。应珠现已，彼山所有诸色光明皆悉不现，并诸天人大神王等、声闻菩萨大地火风诸水色光莫不隐蔽，唯除如来光明不灭。尔时大会睹如来光，无量无边不可说不可说，遍满十方犹如虚空，而世尊光威严殊特照曜显赫最妙最胜。时彼大会所有众生集会之者，各见自身所有光明，并及诸大妙色隐蔽不现，自己色相触受等事亦复如是。凡所观处状若虚空，亦复隐蔽日月星宿地水火风一切诸色种种光明，不与眼对，耳不闻声、鼻不闻香、舌不得味、心意识等亦不能缘，亦无彼我，亦无六入。一切诸大凡所求觅，欲有观视一切方处，皆悉不见所视诸方，唯见佛身光明相好显现特尊。遥见彼珠，无量无数释提 现代汉语译本 如是我闻： 一时，婆伽婆（Bhagavan，世尊）住在佉罗坻迦山（Kharadhika Mountain），那是古时候神仙居住的地方。他与所有的大比丘众在一起，他们都已超越了度量，都是漏尽烦恼的大沙门（Sramana，修行者）。还有无量无边的菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）众，数量如恒河沙数般众多的大人也在一起，直到世尊为功德天（Lakshmi，吉祥天女）授记完毕。那时，世尊默然安住，所有的大众也都是如此。 这时，西方出现了一颗应珠（Maniratna，如意宝珠），这是一颗摩尼宝（Mani，宝珠），它突然出现。还有成百上千的帝释天宝（Indra's treasures）围绕着摩尼应珠，那颗应珠在最前面。应珠出现后，那座山的所有色彩光明都消失了，包括诸天人、大神王等、声闻（Sravaka，声闻乘修行者）、菩萨、大地、火、风、水等各种色彩的光芒都隐蔽不见，只有如来的光明不灭。 那时，大会上的人们看到如来的光明，无量无边，不可说不可说，遍满十方，犹如虚空。而世尊的光明威严殊特，照耀显赫，最妙最胜。当时，大会上所有众生看到自己身上的光明，以及各种美妙的色彩都隐蔽不见，自己的色相、触受等也都是如此。凡是所观之处，都像虚空一样，日月星辰、地水火风等一切色彩和各种光明也都隐蔽不见，眼睛看不到，耳朵听不到声音，鼻子闻不到气味，舌头尝不到味道，心意识等也无法缘取，也没有彼我之分，也没有六入（六根）。 所有的大众，凡是想要观看一切方处，都看不到所视的任何方向，只能看到佛身的光明相好显现，特别尊贵。遥远地看到那颗宝珠，无量无数的释提
English
English version Thus have I heard: At one time, the Bhagavan (World-Honored One) was dwelling on Mount Kharadhika, a place where ancient sages resided. He was with all the great assembly of Bhikshus (monks), who had transcended all measures, all great Sramanas (ascetics) who had exhausted their outflows. There were also countless Bodhisattva-Mahasattvas (great Bodhisattvas), as many great beings as the sands of the Ganges River, until the Bhagavan had finished bestowing the prediction upon Lakshmi (Goddess of Fortune). At that time, the Bhagavan remained silent, and so did the entire assembly. Then, from the west, a Mani-ratna (wish-fulfilling jewel), a Mani (jewel), suddenly appeared. There were also hundreds and thousands of Indra's treasures surrounding the Mani-ratna, with that jewel in the forefront. After the jewel appeared, all the colors and lights of that mountain disappeared, including those of the gods, great divine kings, Sravakas (hearers), Bodhisattvas, earth, fire, wind, water, and all kinds of colored lights, all were concealed, except for the light of the Tathagata (Buddha), which did not fade. At that time, the assembly saw the light of the Tathagata, immeasurable, boundless, inexpressible, pervading the ten directions like space. And the light of the Bhagavan was majestic, extraordinary, shining brilliantly, most wonderful and supreme. At that time, all the beings in the assembly saw the light on their own bodies, and all the wonderful colors were concealed, and their own forms, sensations, and so on were also like that. Wherever they looked, it was like empty space, and the sun, moon, stars, earth, water, fire, wind, all colors, and all kinds of light were also concealed, not visible to the eyes, not audible to the ears, no smell to the nose, no taste to the tongue, and the mind and consciousness could not grasp anything, there was no self or other, and there were no six entrances (six sense organs). All the great assembly, wherever they sought to look in any direction, could not see any direction they looked at, but only saw the light and marks of the Buddha's body manifested, especially honored. They saw the jewel from afar, countless Shakra --------------------------------------------------------------------------------
Chinese
桓因着身妙珠左右围绕，彼胜摩尼独在于前。时大众中唯诸菩萨住十地者，或得首楞严三昧者，或复有得一生补处，彼等菩萨见斯瑞相，不惊不怖不没不悔。所以者何？彼诸菩萨于一切法皆达真理，晓了实相勤入空门，以是义故不惊不怖亦不悔没。其余菩萨摩诃萨等，及诸声闻、天、龙、夜叉、阿修罗、迦楼罗、紧那罗、鸠槃茶，及诸饿鬼、毗舍遮、富单那、迦吒富单那、人非人等集会之者，皆悉惊怖恐惧滞没，于此彼岸不能晓了，以惊怖心各各相求而不显现，心怀疑惑各作是念：“此是何相？此事何因？此谁威力？”欲自决疑而无问处。 尔时于彼海会之中有一菩萨摩诃萨，名曰梵橛，即从坐起合掌向佛，而说偈言： “一切诸法相， 真实无知者， 若人住诸阴， 六根皆闭塞， 观一阴不实， 所谓色阴是， 彼疑诸佛法， 迷惑众生等。 善哉大世尊， 愿为说实法， 如来此彼岸， 教知空忍门。 彼大精勤者， 得定身难说， 最大摩尼宝， 顶戴彼庄严， 天帝着身珠， 无量左右绕， 彼等欲来故， 先现是瑞相。 彼等诸菩萨， 悉得首楞严， 如是诸智辈， 欲见佛世尊， 彼等来诣此， 说深法无疑。 愿佛慰此众， 彼当 现代汉语译本： 桓因（帝释天）身上佩戴着精美的宝珠，左右环绕，而那颗殊胜的摩尼宝珠则独自在前方闪耀。当时，在场的大众中，只有那些安住于十地（菩萨修行十个阶段）的菩萨，或者证得首楞严三昧（一种高级禅定）的菩萨，又或者那些即将一生补处（下一世将成佛）的菩萨，他们见到这种祥瑞的景象，既不惊慌，也不恐惧，不沉没，也不后悔。这是为什么呢？因为这些菩萨对于一切法都通达真理，明了实相，勤奋地进入空门，因此他们不惊慌，不恐惧，也不后悔沉没。其余的菩萨摩诃萨（大菩萨），以及诸声闻（佛陀的弟子）、天、龙、夜叉（一种鬼神）、阿修罗（一种好战的神）、迦楼罗（一种金翅鸟神）、紧那罗（一种歌神）、鸠槃茶（一种守宫神），以及诸饿鬼、毗舍遮（一种食人鬼）、富单那（一种臭鬼）、迦吒富单那（一种极臭鬼）、人非人等，都感到惊慌恐惧，滞留沉没，无法理解此岸和彼岸的含义。他们因为惊恐而各自寻求帮助，却无法显现出来，心中充满疑惑，各自想着：‘这是什么景象？这件事是什么原因？这是谁的力量？’他们想要解除疑惑，却找不到可以询问的人。 这时，在那海会之中，有一位菩萨摩诃萨，名叫梵橛，他立即从座位上站起来，合掌向佛，并以偈颂说道： ‘一切诸法的真相， 真实而言是无知者所不能理解的， 如果有人执着于五阴（色、受、想、行、识）， 六根（眼、耳、鼻、舌、身、意）都会被闭塞。 观察五阴中的一个，就会发现它是不真实的， 比如色阴就是如此。 那些疑惑诸佛法的人， 会迷惑众生。 伟大的世尊啊， 愿您为我们宣说真实的法， 如来您是此岸和彼岸的引导者， 教导我们了解空性的忍辱之门。 那些精进修行的人， 他们所获得的禅定境界难以言说， 他们头顶佩戴着最大的摩尼宝珠， 以此来庄严自身。 天帝（帝释天）身上佩戴的宝珠， 无量无边地环绕着他。 他们想要来到这里， 所以先显现出这种祥瑞的景象。 那些菩萨们， 都已证得首楞严三昧， 像这样有智慧的人们， 想要见到佛世尊。 他们来到这里， 宣说深奥的佛法，毫无疑惑。 愿佛陀安慰这些大众， 他们应当’
English
English version: Huan Yin (Indra) was adorned with exquisite jewels, which surrounded him on all sides, while the supreme Mani jewel shone alone in front. At that time, among the assembly, only those Bodhisattvas who resided in the Ten Bhumis (ten stages of Bodhisattva practice), or those who had attained the Shurangama Samadhi (an advanced state of meditation), or those who were destined to become Buddhas in their next life, upon seeing this auspicious sign, were neither startled nor afraid, neither submerged nor regretful. Why was this so? Because these Bodhisattvas had penetrated the truth of all dharmas, understood the true nature of reality, and diligently entered the gate of emptiness. Therefore, they were neither startled nor afraid, nor did they regret being submerged. The rest of the Bodhisattva Mahasattvas (great Bodhisattvas), as well as the Shravakas (Buddha's disciples), Devas (gods), Nagas (dragons), Yakshas (a type of ghost), Asuras (a type of warring god), Garudas (a type of golden-winged bird god), Kinnaras (a type of celestial musician), Kumbhandas (a type of guardian spirit), as well as the hungry ghosts, Pisachas (a type of flesh-eating ghost), Putanas (a type of foul-smelling ghost), Kataputanas (a type of extremely foul-smelling ghost), and non-humans, were all startled, terrified, and submerged, unable to understand the meaning of this shore and the other shore. Because of their fear, they sought help from each other but could not manifest themselves, their hearts filled with doubt, each thinking: 'What is this sign? What is the cause of this event? Whose power is this?' They wanted to resolve their doubts but could find no one to ask. At that time, in that ocean assembly, there was a Bodhisattva Mahasattva named Brahma-Pin, who immediately rose from his seat, joined his palms towards the Buddha, and spoke in verse: 'The true nature of all dharmas, In truth, is not understood by the ignorant, If one clings to the five skandhas (form, feeling, perception, mental formations, consciousness), The six senses (eye, ear, nose, tongue, body, mind) will all be blocked. Observing one of the skandhas, one will find it unreal, Such as the skandha of form. Those who doubt the Buddhadharma, Will confuse sentient beings. O Great World Honored One, May you explain the true Dharma for us, The Tathagata, you are the guide of this shore and the other shore, Teach us to understand the gate of patience in emptiness. Those who practice diligently, The state of their meditation is difficult to describe, They wear the greatest Mani jewel on their heads, To adorn themselves. The jewels worn by the Heavenly Emperor (Indra), Surround him limitlessly. They wish to come here, So they first manifest this auspicious sign. Those Bodhisattvas, Have all attained the Shurangama Samadhi, Such wise beings, Wish to see the World Honored Buddha. They come here, To speak the profound Dharma without doubt. May the Buddha comfort this assembly, They should' -------------------------------------------------------------------------------- 哀矜汝， 是等欲来故， 先现是境界。” 于时佛世尊， 告彼菩萨言： “一如汝所说， 此是三昧境， 若人闻无住， 彼人能住智。 此是虚空孕， 三昧威力境， 得住无说处， 三昧先相现。 若人住二见， 彼等常迷惑， 染着断及常， 即失此彼岸。 此等二见者， 若欲速解脱， 是等莫言说， 速得证诸地。”
Chinese
尔时世尊说此偈已，告彼菩萨作如是言：“仁者虽然，但初学人诸菩萨等，应欲教者应教彼等言说之相，以方便力亦教攀缘六波罗蜜，乃至诸大本相次第相生，应教令证。既证知已，然后能于一切诸法无言无说。须知本体生处应灭攀缘，诸阴无体应证应知，不令彼堕断常见中。舍二边已，即不惊怖不没不悔，于诸一切法中不生攀缘之想，于诸一切波罗蜜速得圆满具足成就，亦不住于断常二见。”尔时世尊说是法已，时会大众还得相见如本无异，如旧所见诸色光明，如前所闻还闻如故，所证所触亦复如是。 尔时世尊即举右手，唱如是言：“此是虚空孕菩萨摩诃萨来诣我所，得诸三昧如大海水，于菩萨行成就具足如须弥山，于大智内犹若虚空，勤行精进犹如大风，于诸忍中犹若金刚，于般若中犹如虚空，于菩萨众犹如大幢，向涅槃路如 现代汉语译本： ‘我怜悯你们，这些众生想要前来，所以先显现这样的境界。’ 这时，佛世尊告诉那位菩萨说： ‘正如你所说，这是三昧（Samadhi，禅定）的境界。如果有人听闻无住（non-abiding），那人就能安住于智慧。’ ‘这是虚空孕（Akasagarbha）三昧的威力境界，能安住于无言说之处，三昧的先兆显现。’ ‘如果有人执着于二见（dualistic views），他们常常会迷惑，染着于断见和常见，就会失去此岸和彼岸。’ ‘这些执着于二见的人，如果想要快速解脱，就不要执着于言说，就能快速证得诸地（Bhumis，菩萨的修行阶位）。’ 这时，世尊说完这偈颂后，告诉那位菩萨说：‘仁者，虽然如此，但初学菩萨等，应该教导他们言说的相状，用方便力也教导他们攀缘六波罗蜜（Six Paramitas，六种到达彼岸的方法），乃至诸大本相次第相生，应该教导他们证悟。’ ‘既然证悟了，然后才能对一切诸法无言无说。须知本体生起之处应该灭除攀缘，诸阴（Skandhas，五蕴）无体应该证悟应该知晓，不让他们堕入断见和常见之中。’ ‘舍弃二边之后，就不会惊恐、不会沉没、不会后悔，对于一切诸法不生攀缘之想，对于一切波罗蜜快速圆满具足成就，也不执着于断见和常见。’ 这时，世尊说完此法后，当时在场的大众又恢复了原来的样子，和以前所见到的颜色光明一样，和以前所听到的一样，所证悟所触及的也和以前一样。 这时，世尊举起右手，唱道：‘这位是虚空孕菩萨摩诃萨（Akasagarbha Bodhisattva Mahasattva），来到我这里，所得的诸三昧如大海水，在菩萨行上的成就具足如须弥山（Sumeru），在大智慧中犹如虚空，勤行精进犹如大风，在诸忍中犹如金刚，在般若（Prajna，智慧）中犹如虚空，在菩萨众中犹如大幢，向着涅槃（Nirvana）之路如’
English
English version: 'I pity you, these beings wish to come, therefore, this realm is shown first.' At that time, the World Honored One, the Buddha, said to that Bodhisattva: 'As you have said, this is the realm of Samadhi (meditative absorption). If a person hears of non-abiding, that person can abide in wisdom.' 'This is the realm of the power of Akasagarbha (Womb of Space) Samadhi, able to abide in the place of no-speaking, the preliminary signs of Samadhi appear.' 'If people abide in dualistic views, they are always confused, attached to annihilation and permanence, and thus lose this shore and the other shore.' 'Those who are attached to these dualistic views, if they wish to quickly attain liberation, should not cling to speech, and they will quickly attain the Bhumis (stages of a Bodhisattva's path).' At that time, after the World Honored One spoke this verse, he said to that Bodhisattva: 'Virtuous one, although it is so, for the newly learning Bodhisattvas, one should teach them the aspects of speech, and with skillful means, also teach them to engage in the Six Paramitas (perfections), and even the great fundamental aspects arising in sequence, one should teach them to realize.' 'Once they have realized, then they can be without speech and without speaking regarding all dharmas. One should know that the place where the essence arises should extinguish clinging, the Skandhas (aggregates) are without substance, one should realize and know, and not let them fall into annihilation and permanence.' 'Having abandoned the two extremes, one will not be frightened, will not sink, will not regret, and will not give rise to clinging to all dharmas, and will quickly and completely accomplish all Paramitas, and will not abide in the dualistic views of annihilation and permanence.' At that time, after the World Honored One spoke this Dharma, the assembly at that time regained their original appearance, just like the colors and light they had seen before, just like what they had heard before, and what they had realized and touched was also the same as before. At that time, the World Honored One raised his right hand and proclaimed: 'This is the Akasagarbha Bodhisattva Mahasattva, who has come to me, whose Samadhis are like the waters of the great ocean, whose accomplishments in the Bodhisattva path are complete like Mount Sumeru, who is like space within great wisdom, whose diligent practice is like a great wind, who is like diamond in all patience, who is like space in Prajna (wisdom), who is like a great banner among the Bodhisattva assembly, and who is towards the path of Nirvana like' --------------------------------------------------------------------------------