Chinese
悲真实法中，是故有诸阿罗汉、辟支佛等、诸菩萨辈出现于世。 “善男子！于汝意云何？虚空之性能住于眼不？”答言：“不也。世尊！”佛言：“眼能住于识不？”答言：“不也。世尊！”佛言：“眼住触不？”答言：“不也。世尊！”佛言：“眼内因触所生三种之受，于是之中虚空住不？”答言：“不也。世尊！”佛言：“略说乃至耳鼻舌身，亦复应当作如是观。 “善男子！于汝意云何？意住空界不？”答言：“不也。世尊！”“乃至意中虚空住不？因是法中诸佛如来、应、正遍知出现于世不？”答言：“不也。世尊！”佛言：“善男子！诸众生等依住虚空不？”答言：“不也。世尊！”佛言：“善男子！于意云何？虚空之性依众生住不？”佛作是语已，虚空孕菩萨摩诃萨白佛言：“世尊！各各不相倚住，于自境界各不相侵。世尊！一切诸法无有境界，空故无染，一如实际，一如如如，应作是知。世尊！譬如虚空，不可破坏、不可分别、不作分别、不动无碍、无牙无子无果、无名无字、无思无念。如是如是。世尊！一切法相如是知已，菩萨摩诃萨于一切法中得无生忍。” 尔时世尊而说咒曰： “多地他(一)缚婆何啰阇(二)末奴叉夜(三)祇那阇耶(四)阇那腻莫(五)牟尼呵 现代汉语译本：在悲悯真实的法理中，因此有诸如阿罗汉（断尽烦恼，不再轮回的圣者）、辟支佛（无师自悟的圣者）等，以及诸菩萨（发愿救度众生的觉悟者）出现于世。 ‘善男子！你认为如何？虚空的性质能停留在眼中吗？’回答说：‘不能，世尊！’佛说：‘眼能停留在识（辨别作用）中吗？’回答说：‘不能，世尊！’佛说：‘眼能停留在触（接触）中吗？’回答说：‘不能，世尊！’佛说：‘在眼内因触所产生的三种感受中，虚空停留在其中吗？’回答说：‘不能，世尊！’佛说：‘简略地说，乃至耳、鼻、舌、身，也应当这样观察。’ ‘善男子！你认为如何？意（思维）停留在空界中吗？’回答说：‘不能，世尊！’‘乃至意中虚空停留在其中吗？因为这个法理，诸佛如来（佛的十种称号之一）、应（应供）、正遍知（完全觉悟者）出现于世吗？’回答说：‘不能，世尊！’佛说：‘善男子！诸众生等依附停留在虚空中吗？’回答说：‘不能，世尊！’佛说：‘善男子！你认为如何？虚空的性质依附众生而存在吗？’佛说完这些话后，虚空孕菩萨摩诃萨（一位菩萨的名字）对佛说：‘世尊！各自不互相依附而存在，在各自的境界中互不侵犯。世尊！一切诸法没有固定的界限，因为空性而没有污染，与实际（真理的本质）一致，与如如（真如）一致，应当这样理解。世尊！譬如虚空，不可破坏、不可分别、不作分别、不动无碍、没有根源没有结果、没有名称没有文字、没有思虑没有念头。就是这样，就是这样。世尊！菩萨摩诃萨这样理解一切法相后，在一切法中获得无生法忍（对不生不灭的真理的领悟）。’ 这时，世尊说了咒语： ‘多地他(一)，缚婆何啰阇(二)，末奴叉夜(三)，祇那阇耶(四)，阇那腻莫(五)，牟尼呵’
English
English version: In the compassionate and true Dharma, therefore, there appear in the world such beings as Arhats (those who have extinguished all defilements and are no longer subject to rebirth), Pratyekabuddhas (those who attain enlightenment on their own without a teacher), and Bodhisattvas (enlightened beings who vow to save all sentient beings). 'Good man! What do you think? Can the nature of space reside in the eye?' He replied, 'No, World Honored One!' The Buddha said, 'Can the eye reside in consciousness (the function of discernment)?' He replied, 'No, World Honored One!' The Buddha said, 'Can the eye reside in contact?' He replied, 'No, World Honored One!' The Buddha said, 'Among the three kinds of feelings arising from contact within the eye, does space reside in them?' He replied, 'No, World Honored One!' The Buddha said, 'Briefly speaking, the same should be observed with the ear, nose, tongue, and body.' 'Good man! What do you think? Does the mind (thought) reside in the realm of space?' He replied, 'No, World Honored One!' 'And does space reside within the mind? Is it because of this Dharma that the Tathagatas (one of the ten titles of a Buddha), Arhats (worthy of offerings), and Samyaksambuddhas (fully enlightened ones) appear in the world?' He replied, 'No, World Honored One!' The Buddha said, 'Good man! Do all sentient beings rely on and reside in space?' He replied, 'No, World Honored One!' The Buddha said, 'Good man! What do you think? Does the nature of space rely on sentient beings?' After the Buddha spoke these words, the Bodhisattva Mahasattva Space-Womb (a Bodhisattva's name) said to the Buddha, 'World Honored One! Each does not rely on the other, and in their own realms, they do not encroach upon each other. World Honored One! All dharmas have no fixed boundaries, and because of emptiness, they are without defilement, consistent with reality (the essence of truth), consistent with Suchness (Tathata), and should be understood in this way. World Honored One! It is like space, which cannot be destroyed, cannot be distinguished, does not make distinctions, is unmoving and unobstructed, has no root and no result, has no name and no words, has no thoughts and no ideas. It is like this, it is like this. World Honored One! After a Bodhisattva Mahasattva understands all dharmas in this way, they attain the forbearance of non-origination (the realization of the truth of non-birth and non-death) in all dharmas.' At that time, the World Honored One spoke the mantra: 'Tadyatha (1), Vava Haraja (2), Manukshaya (3), Jnanajaya (4), Jnananimo (5), Muniha' --------------------------------------------------------------------------------
Chinese
啰(六)阿那也(七)破罗漂颇(八)伽罗婆腻莫(九)阿你捺也(十)阿婆舍舍婆(十一)舍那舍莫(十二)那舍哆多(十三)迦罗莫舍莫(十四)吉唎摩妒毗沙莫(十五)支多那也(十六)鸡梨奢都(十七)三舒沙腻(十八)莎呵(十九)” 佛言：“善哉善哉！善男子！汝能于如是眼降伏胜师子安庠步水频申吼陀罗尼，为诸众生命终之时，最后出息命欲过时，能灭烦恼障业障法障，灭是障已令生清净刹中。善男子！汝能行无量无边诸佛世界，为诸众生起慈悲心，至于村落城邑府省县官宫殿及诸国土，至是处已，现种种形种种威仪，说大乘经典教化众生，于刹利恶行乃至沙门恶行所，断于种种不善之法，安置一切诸善法中。” 尔时世尊说是法时，于大众中无量无边诸天世人得种种三昧陀罗尼诸忍，或复有得十地法中真实智慧。十千人等于无生法中得无生忍。若有众生执着虚空是有为者，得此灯光明已，有为施根皆悉断灭，无为施行速现成就。 佛说经已，于大众中，诸比丘等及天、龙、夜叉、乾闼婆、阿修罗、迦娄罗、紧陀罗、摩睺罗伽、梵释护世四大天王，闻佛所说此妙经典，一切皆悉欢欣奉行。 虚空孕菩萨经卷下 现代汉语译本：‘啰(六)阿那也(七)破罗漂颇(八)伽罗婆腻莫(九)阿你捺也(十)阿婆舍舍婆(十一)舍那舍莫(十二)那舍哆多(十三)迦罗莫舍莫(十四)吉唎摩妒毗沙莫(十五)支多那也(十六)鸡梨奢都(十七)三舒沙腻(十八)莎呵(十九)’ 佛说：‘好啊，好啊！善男子！你能够运用这如同降伏狮子的安详步水频申吼陀罗尼（一种咒语），为众生在临终之时，最后一口气即将断绝之际，灭除烦恼障、业障、法障，灭除这些障碍后，使他们往生到清净的佛国。善男子！你能够行走于无量无边的诸佛世界，为众生发起慈悲之心，到达村落、城邑、府省、县官的宫殿以及各个国土，到达这些地方后，显现种种形象、种种威仪，宣说大乘经典教化众生，在刹帝利（统治阶级）的恶行乃至沙门（出家人）的恶行之处，断除种种不善之法，安置一切众生于诸善法之中。’ 当时，世尊宣说此法时，在听众之中，无量无边的诸天和世人得到了种种三昧（禅定）和陀罗尼（总持），以及各种忍（对真理的领悟），或者有人在十地法（菩萨修行的十个阶段）中获得了真实的智慧。一万人等在无生法（不生不灭的真理）中获得了无生忍（对不生不灭的领悟）。如果有众生执着于虚空是有为法（因缘和合而生的现象），得到这灯光明（佛法的智慧）后，有为的习气和根性都将断灭，无为的修行将迅速成就。 佛说完这部经后，在听众之中，诸比丘等以及天、龙、夜叉（夜叉，一种鬼神）、乾闼婆（乾闼婆，一种天神）、阿修罗（阿修罗，一种神道）、迦娄罗（迦娄罗，一种鸟神）、紧陀罗（紧陀罗，一种天神）、摩睺罗伽（摩睺罗伽，一种蛇神）、梵释（梵天和帝释天）以及护世四大天王，听闻佛所说的这部微妙经典，都非常欢喜，并遵照奉行。 《虚空孕菩萨经》卷下
English
English version: ‘Ro (six) A na ye (seven) Po luo piao po (eight) Qie luo po ni mo (nine) A ni na ye (ten) A po she she po (eleven) She na she mo (twelve) Na she duo duo (thirteen) Jia luo mo she mo (fourteen) Ji li mo du pi sha mo (fifteen) Zhi duo na ye (sixteen) Ji li she du (seventeen) San shu sha ni (eighteen) Suo he (nineteen)’ The Buddha said, ‘Excellent, excellent! Good man! You are able to use this Dharani (a type of mantra) of the Lion's Subduing Peaceful Walking Water Frequent Roar, for the sake of sentient beings at the time of their death, when their last breath is about to cease, to extinguish the afflictions, karmic, and dharma obstacles. After extinguishing these obstacles, you enable them to be reborn in a pure Buddha-land. Good man! You are able to travel through immeasurable and boundless Buddha-worlds, to arouse compassion for sentient beings, and to reach villages, cities, prefectures, provinces, county officials' palaces, and various countries. Having arrived at these places, you manifest various forms and various dignified behaviors, expound the Mahayana scriptures to teach sentient beings, and in the places of evil deeds of the Kshatriyas (ruling class) and even the evil deeds of the Shramanas (monastics), you cut off all kinds of unwholesome dharmas and place all sentient beings in all wholesome dharmas.’ At that time, when the World Honored One was expounding this Dharma, among the assembly, immeasurable and boundless devas and humans attained various Samadhis (meditative states) and Dharanis (mantras), as well as various Kṣānti (patience or acceptance of truth), or some attained true wisdom in the ten Bhumis (ten stages of Bodhisattva practice). Ten thousand people and others attained the Anutpattika-dharma-kṣānti (acceptance of the non-arising of all dharmas) in the non-arising dharma (the truth of non-birth and non-death). If there are sentient beings who cling to the idea that space is a conditioned dharma (phenomena arising from causes and conditions), after receiving this light of the lamp (the wisdom of the Buddha's teachings), their conditioned habits and roots will all be cut off, and their unconditioned practice will quickly be accomplished. After the Buddha finished speaking this sutra, among the assembly, the Bhikshus (monks) and others, as well as the Devas (gods), Nagas (dragons), Yakshas (Yakshas, a type of spirit), Gandharvas (Gandharvas, a type of celestial musician), Asuras (Asuras, a type of demigod), Garudas (Garudas, a type of bird-like deity), Kinnaras (Kinnaras, a type of celestial musician), Mahoragas (Mahoragas, a type of serpent deity), Brahma (Brahma) and Sakra (Indra), and the Four Great Heavenly Kings who protect the world, having heard this wonderful sutra spoken by the Buddha, were all very joyful and practiced accordingly. The Sutra of the Womb of Space Bodhisattva, Scroll 2 --------------------------------------------------------------------------------