Chinese
大商主，于诸善根犹如地藏，为众贫穷犹如德瓶，为幽众生犹如日光，为失路者犹如盛月，为惊怖众如须弥山，为诸烦恼病苦众生如甘露药，为断善根诸众生等犹如拄杖，于生天路及涅槃道犹如桥梁，于度彼岸犹如大船，于上生天犹如阁道，若有被人诽谤恼者为作伞盖，于诸外道犹如师子，于诸恼热犹如冷水，于魔怨敌犹如铠钾，于学错误犹如智师，于诸善根犹如大地，于爱鬘者犹如香花，于诸持戒及知足者犹如明镜，于诸无惭无愧人所犹如刀剑，于诸病患众生之内犹如良医，于饥众生如功德天，于渴众生犹如月珠，于疲乏众犹如床铺，于诸勤求三昧人所犹如日珠，于向菩提道心众生犹如车乘，于诸爱乐禅定众生如清凉池，于乐菩提助道众生犹如花鬘。彼善男子又于行诸波罗蜜者犹如大果。彼善男子于修诸地，如彼应现摩尼之宝。若人修习首楞严三昧者，如波利质多罗树。彼善男子犹如利剑，割截一切诸见结故。彼善男子犹如金刚，破坏一切习气烦恼故，能降伏一切魔众，于方便众生如解地藏者。彼善男子显现胜智善巧方便。彼善男子于一切法真实体中能作住持，又于一切辟支佛所为作花鬘，又于一切声闻众所犹如衣覆。于一切天犹如净眼，于诸人中犹如直路，于诸畜生能作归依，怜愍饿鬼拔地狱苦。又于一切诸众生 现代汉语译本：大商主啊，对于各种善根，您就像地藏菩萨（能生长一切善根），对于贫穷的众生，您就像如意宝瓶（能满足一切愿望），对于处于黑暗中的众生，您就像太阳的光芒，对于迷失道路的人，您就像满月一样指引方向，对于惊恐害怕的众生，您就像须弥山一样稳固可靠，对于被烦恼和病痛折磨的众生，您就像甘露妙药，对于断绝善根的众生，您就像拐杖一样给予支撑，对于通往天界的道路和涅槃之道，您就像桥梁一样引导，对于渡过生死苦海，您就像大船一样载送，对于上升到天界，您就像阁道一样方便，如果有人被诽谤恼害，您就像伞盖一样遮蔽保护，对于外道，您就像狮子一样威猛，对于烦恼炽热，您就像清凉的水，对于魔的怨敌，您就像铠甲一样坚固，对于学法错误的人，您就像智慧的老师，对于各种善根，您就像大地一样承载，对于喜爱装饰的人，您就像香花一样美好，对于持戒和知足的人，您就像明镜一样映照，对于不知羞耻的人，您就像刀剑一样锋利，对于生病的众生，您就像良医一样救治，对于饥饿的众生，您就像功德天一样带来富足，对于口渴的众生，您就像月珠一样带来清凉，对于疲惫的众生，您就像床铺一样提供休息，对于勤求三昧的人，您就像日珠一样带来光明，对于发菩提心的众生，您就像车乘一样运载，对于喜爱禅定的众生，您就像清凉的池水，对于乐于修习菩提助道的众生，您就像花鬘一样庄严。这位善男子，对于修行各种波罗蜜的人，您就像丰硕的果实。这位善男子，对于修习各种菩萨地的修行者，您就像能随心应现的摩尼宝珠。如果有人修习首楞严三昧（一种强大的禅定），您就像波利质多罗树（一种天界的树）。这位善男子，您就像利剑一样，能斩断一切邪见之结。这位善男子，您就像金刚一样，能摧毁一切习气烦恼，能降伏一切魔众，对于方便引导众生，您就像解脱地藏菩萨一样。这位善男子，您能显现殊胜的智慧和善巧方便。这位善男子，您能在一切法的真实体性中安住，对于一切辟支佛（独觉者），您就像花鬘一样庄严，对于一切声闻众，您就像衣服一样覆盖保护。对于一切天人，您就像清净的眼睛，对于人类，您就像笔直的道路，对于畜生，您能作为他们的皈依处，怜悯饿鬼，拔除地狱的痛苦。您对于一切众生都是如此。
English
English version: O great merchant, for all good roots, you are like Ksitigarbha (the Earth Treasury, who can grow all good roots); for the poor, you are like a wish-fulfilling vase (that can satisfy all desires); for beings in darkness, you are like the light of the sun; for those who have lost their way, you are like the full moon guiding the direction; for frightened beings, you are like Mount Sumeru, stable and reliable; for beings tormented by afflictions and sickness, you are like the nectar of medicine; for beings who have severed their good roots, you are like a crutch providing support; for the path to heaven and the path to Nirvana, you are like a bridge guiding the way; for crossing the sea of birth and death, you are like a great ship carrying them across; for ascending to heaven, you are like a gallery making it convenient; if someone is slandered and troubled, you are like an umbrella providing shelter and protection; for non-Buddhists, you are like a lion, majestic and powerful; for the heat of afflictions, you are like cool water; for the enemies of Mara, you are like armor, strong and firm; for those who learn the Dharma incorrectly, you are like a wise teacher; for all good roots, you are like the earth, bearing all; for those who love adornment, you are like fragrant flowers, beautiful; for those who uphold precepts and are content, you are like a clear mirror reflecting; for those who are shameless, you are like a sword, sharp and cutting; for sick beings, you are like a good doctor, healing; for hungry beings, you are like the goddess of merit, bringing abundance; for thirsty beings, you are like a moon pearl, bringing coolness; for tired beings, you are like a bed, providing rest; for those who diligently seek Samadhi, you are like a sun pearl, bringing light; for beings who have generated the Bodhi mind, you are like a vehicle, transporting them; for beings who love meditation, you are like a cool pond; for beings who are happy to cultivate the aids to Bodhi, you are like a garland of flowers, adorning them. This good man, for those who practice the various Paramitas, you are like abundant fruit. This good man, for practitioners who cultivate the various Bodhisattva grounds, you are like a Mani jewel that can manifest at will. If someone cultivates the Shurangama Samadhi (a powerful meditation), you are like the Parijataka tree (a tree in the heavens). This good man, you are like a sharp sword, able to cut through all the knots of wrong views. This good man, you are like a diamond, able to destroy all habitual afflictions, able to subdue all the Maras, and for guiding beings with skillful means, you are like Ksitigarbha who liberates. This good man, you can manifest supreme wisdom and skillful means. This good man, you can abide in the true nature of all dharmas, for all Pratyekabuddhas (solitary realizers), you are like a garland of flowers, adorning them; for all Sravakas (hearers), you are like clothing, covering and protecting them. For all devas, you are like pure eyes; for humans, you are like a straight path; for animals, you can be their refuge; you have compassion for hungry ghosts and relieve the suffering of hell. You are like this for all beings. --------------------------------------------------------------------------------
Chinese
所为大宝器、是大福田，于诸菩萨犹如大车。彼善男子犹如大臣，于三世中诸佛如来怛他阿伽度、阿罗呵、三藐三佛陀，常能守护诸法城门。彼善男子以十八不共法而庄严身，具足一切诸佛智慧，堪受一切众生供养，种种供具而供养之，唯除如来。汝等此会，应须迎逆持诸供具，随力随分而供给之，尊重赞叹，以种种宝及诸幡盖香花宝幢诸花鬘等，末香涂香花鬘庄严种种璎珞，以诸宝器安置香汤净洒道路，种种璎珞庄严道侧，种种赞叹而歌咏之。何以故？汝等一切不久当得如是种种功德之器。” 尔时一切集会大众皆从坐起，面向西方，于虚空孕菩萨摩诃萨所来之处，低头合掌遥礼致敬，心生欢喜踊跃无量，熙怡含笑正立而住。彼大众中最胜菩萨摩诃萨，及大沙门、天王、龙王、夜叉王、阿修罗王、迦楼罗王、紧那罗王、摩睺罗加王、五通诸仙，各各思惟：“我等今者作何供具，最胜最胜庄严供具，供养恭给彼善男子？” 尔时虚空孕菩萨摩诃萨现神通力，变此三千大千世界平正如掌七宝合成，除灭一切山川沙卤高峰石崖丘陵坑坎土块礓石，臭处粪秽荆棘沙砾无复遗余，除诸云雾尘烟等秽及诸恶声种种音乐。于此大千种种诸树变为七宝，其诸宝树枝叶花果出微妙香，于地所生种种药草，若小若大、若有枝 现代汉语译本：所说的大宝器，是最大的福田，对于诸菩萨来说就像巨大的车乘。那些善男子就像大臣一样，在过去、现在、未来三世中，对于诸佛如来（Tathagata）、应供（Arhat）、正等觉（Samyaksambuddha），常常能够守护佛法的城门。这些善男子以十八不共法来庄严自身，具足一切诸佛的智慧，堪受一切众生的供养，用各种供养品来供养他们，唯独不能用如来来供养。你们在座的各位，应当迎接他们，拿着各种供养品，尽自己的能力和份额来供养他们，尊重赞叹他们，用各种珍宝以及幡盖、香花、宝幢、花鬘等，末香、涂香、花鬘来庄严，用各种璎珞装饰，用宝器盛放香汤，清扫道路，用各种璎珞来庄严道路两旁，用各种赞叹的歌声来歌颂他们。为什么呢？因为你们一切人不久都将获得像他们一样的各种功德之器。 那时，所有的大众都从座位上站起来，面向西方，对着虚空孕菩萨摩诃萨（Akasagarbha Bodhisattva）将要来的方向，低头合掌，遥远地行礼致敬，心中生起无量的欢喜和踊跃，面带笑容，端正地站立着。那些大众中最殊胜的菩萨摩诃萨，以及大沙门、天王、龙王、夜叉王、阿修罗王、迦楼罗王、紧那罗王、摩睺罗伽王、五通诸仙，各自思索着：‘我们现在应该准备什么样的供养品，最殊胜最庄严的供养品，来供养恭敬那些善男子呢？’ 这时，虚空孕菩萨摩诃萨显现神通力，将这三千大千世界变得平坦如手掌，用七宝合成，消除了所有的山川、沙卤、高峰、石崖、丘陵、坑坎、土块、礓石，臭处、粪秽、荆棘、沙砾，没有留下任何残余，消除了云雾、尘烟等污秽以及各种恶声和音乐。在这个大千世界中，各种树木都变成了七宝，那些宝树的枝叶、花果散发出微妙的香气，地上生长的各种药草，无论大小、有无枝叶，都散发出微妙的香气。
English
English version: The so-called great treasure vessel is the greatest field of merit, and for all Bodhisattvas, it is like a great chariot. Those virtuous men are like ministers, and in the three periods of time—past, present, and future—for all Buddhas, Tathagatas, Arhats, and Samyaksambuddhas, they are always able to guard the gates of the Dharma city. Those virtuous men adorn themselves with the eighteen unique qualities, possess all the wisdom of all Buddhas, and are worthy of receiving the offerings of all sentient beings. They are to be offered various kinds of offerings, except for the Tathagata. All of you in this assembly should welcome them, holding various offerings, and provide for them according to your ability and share, respecting and praising them. Use various treasures, as well as banners, canopies, fragrant flowers, jeweled banners, flower garlands, powdered incense, scented ointments, and flower garlands to adorn them. Use various ornaments, place fragrant water in jeweled vessels, cleanse the roads, adorn the sides of the roads with various ornaments, and sing praises with various songs. Why is this? Because all of you will soon obtain vessels of various merits like them. At that time, all the great assembly rose from their seats, faced the west, and towards the direction from which Akasagarbha Bodhisattva was to come, bowed their heads, joined their palms, and paid their respects from afar. Their hearts were filled with immeasurable joy and elation, and they stood upright with smiling faces. The most excellent Bodhisattvas in that assembly, as well as the great Sramanas, heavenly kings, dragon kings, Yaksha kings, Asura kings, Garuda kings, Kinnara kings, Mahoraga kings, and the five kinds of celestial beings, each pondered: 'What kind of offerings should we prepare now, the most excellent and most adorned offerings, to offer and respectfully give to those virtuous men?' At this time, Akasagarbha Bodhisattva manifested his supernatural power, transforming this three-thousand great thousand world into a flat surface like the palm of a hand, composed of seven treasures. He eliminated all mountains, rivers, saline lands, high peaks, rocky cliffs, hills, pits, mounds, clods of earth, gravel, foul places, filth, thorns, and sand, leaving no remnants. He eliminated clouds, mist, dust, and other impurities, as well as all kinds of evil sounds and music. In this great thousand world, all kinds of trees were transformed into seven treasures, and the branches, leaves, flowers, and fruits of those jeweled trees emitted subtle fragrances. All kinds of medicinal herbs growing on the ground, whether small or large, with or without branches, emitted subtle fragrances. --------------------------------------------------------------------------------
Chinese
叶若无枝叶皆成七宝。于此娑婆大千世界，诸病患者莫不除愈，一切地狱、饿鬼、畜生皆悉除灭一切诸苦。彼等众生，饥者得食、渴者得饮、裸者得衣，复得种种微妙璎珞。于是娑婆世界之内，所有众生随心所乐莫不满足，身色端正世间无比最胜殊特，六根具足支节洪满，离诸烦恼心得寂定乐行善行，于佛法僧心得净信。如是此会所集种种一切大众，左右二手皆持应珠。于应珠中复出种种微妙光明，照此三千大千世界悉皆遍满无不明耀。而彼应珠复出种种微妙音声，雨种种宝、种种幡盖、种种璎珞种种花香、雨种种鬘、种种宝器、种种甘果，复雨种种无价衣服、种种金缕，复雨种种真珠罗网，复雨种种优钵罗花，分陀利花，波头摩花，拘物头花，沉水等香，复雨种种诸末香等，所谓牛头栴檀及赤栴檀、白栴檀等。于彼菩萨所来之路自然洒扫，于道二边变成七宝庄严廊庑，犹如天帝难胜法堂。于其廊内自然化成种种玉女状，如欲界魔王妻妾，皆作五种微妙音声，自相娱乐或歌或舞。化作如是宝步廊已，于佛顶上虚空之中化成一盖，如梵天王所受用者，纵广正等满百由旬。宝綖为穗真珠垂露，四散垂下，诸余璎珞处处庄严，其璎珞中出五音声。一切大地所生草木，若大若小若长若短若好若恶，皆悉出于五种天乐，一切众生 莫不闻者。闻彼声已，无有不得不退转地，毕竟得至阿耨多罗三藐三菩提。 尔时彼会一切大众，见虚空孕菩萨现大神力如是庄严，心生欢喜踊跃无量，生殊特想复作是念：“我等今者于世尊前，云何当为彼善男子敷设别座？”尔时佛前自然即有一莲华座，白银为茎、紫金为叶、马瑙为台、梵摩尼宝以为花蕊，纵广正等一俱卢舍，其叶无量百千等数。其花周匝自然踊出无量无边百千花座，一如前花等无有异。又复于彼大莲华上，见虚空孕菩萨摩诃萨结加趺坐自然显现，首戴应珠。于彼围绕莲华之上，复有无量无边眷属诸菩萨等结加趺坐自然显现。尔时弥勒菩萨摩诃萨即以偈告药王菩萨摩诃萨言： “先来大菩萨， 有大名闻者， 顶礼世尊足， 退坐莲花上。 此胜人来已， 显现大庄严， 不礼世尊足， 迳坐莲花座。” 尔时药王菩萨摩诃萨还以偈颂报弥勒菩萨摩诃萨言： “此是仁者见； 诸佛真如法， 不见有众生， 不染于分别。” 尔时弥勒菩萨摩诃萨复以偈颂报药王菩萨摩诃萨言： “若不见众生， 是住于实际， 何故现庄严？ 汝决我心疑。” 尔时药王菩萨摩诃萨复以偈颂报弥勒菩萨摩诃萨言： “此是智者诸方便， 为化一切 现代汉语译本 没有谁听闻此声后，不会不再退转，最终必定能达到阿耨多罗三藐三菩提（无上正等正觉）。 当时在场的所有大众，见到虚空孕菩萨（Bodhisattva Akasagarbha）显现如此庄严的大神通力，心中欢喜踊跃，难以言表，生起特别的想法，又想：‘我们现在在世尊面前，应当如何为这位善男子铺设特别的座位呢？’这时，佛前自然出现一个莲花座，白银为茎，紫金为叶，玛瑙为台，梵摩尼宝为花蕊，纵横广阔正好一俱卢舍（约合数里）。莲叶数量无量百千。莲花周围自然涌现出无量无边的百千莲花座，与之前的莲花座完全相同。又在那大莲花上，见到虚空孕菩萨摩诃萨（Mahasattva Akasagarbha）结跏趺坐自然显现，头上戴着应珠。在那围绕的莲花之上，又有无量无边的眷属菩萨等结跏趺坐自然显现。这时，弥勒菩萨摩诃萨（Bodhisattva Maitreya）即以偈颂告诉药王菩萨摩诃萨（Bodhisattva Bhaisajyaraja）说： ‘先前来的大菩萨， 有大名声的人， 顶礼世尊的足， 然后退坐到莲花上。 这位殊胜的人来了， 显现出大庄严， 却不礼拜世尊的足， 直接坐到莲花座上。’ 这时，药王菩萨摩诃萨也用偈颂回答弥勒菩萨摩诃萨说： ‘这是仁者的看法； 诸佛的真如法， 不见有众生， 不执着于分别。’ 这时，弥勒菩萨摩诃萨又用偈颂回答药王菩萨摩诃萨说： ‘如果不见众生， 那是安住于实际， 为何还要显现庄严？ 请你解除我心中的疑惑。’ 这时，药王菩萨摩诃萨又用偈颂回答弥勒菩萨摩诃萨说： ‘这是智者所用的种种方便， 为了教化一切众生。’