English
English version There is no one who, having heard that sound, would not irreversibly advance and ultimately attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, all the great assembly present, seeing Bodhisattva Akasagarbha (the Bodhisattva who embodies the space element) manifest such majestic and powerful spiritual abilities, felt immeasurable joy and elation in their hearts. They conceived a special thought and pondered: 'Now, in the presence of the World Honored One, how should we prepare a special seat for this virtuous man?' At that moment, a lotus seat naturally appeared before the Buddha, with silver stems, purple-gold leaves, agate platforms, and Brahma-mani jewels as the pistils. It was perfectly square, measuring one krosa (approximately several miles) in each direction. The leaves were countless, numbering in the hundreds of thousands. Around the lotus, countless and boundless hundreds of thousands of lotus seats naturally emerged, identical to the previous one. Moreover, upon that great lotus, they saw Bodhisattva Mahasattva Akasagarbha naturally appear, seated in the lotus posture, wearing a wish-fulfilling jewel on his head. Surrounding that lotus, countless and boundless attendant Bodhisattvas also naturally appeared, seated in the lotus posture. Then, Bodhisattva Mahasattva Maitreya (the future Buddha) spoke in verse to Bodhisattva Mahasattva Bhaisajyaraja (the Medicine King Bodhisattva): 'The great Bodhisattva who came earlier, Who has great renown, Bowed at the feet of the World Honored One, And then retreated to sit on the lotus. This superior person has come, Manifesting great majesty, Yet did not bow at the feet of the World Honored One, But directly sat upon the lotus seat.' Then, Bodhisattva Mahasattva Bhaisajyaraja responded in verse to Bodhisattva Mahasattva Maitreya: 'This is the view of the benevolent one; The true nature of the Buddhas, Does not see sentient beings, And is not attached to discrimination.' Then, Bodhisattva Mahasattva Maitreya again responded in verse to Bodhisattva Mahasattva Bhaisajyaraja: 'If one does not see sentient beings, That is abiding in reality, Why then manifest such majesty? Please resolve the doubt in my heart.' Then, Bodhisattva Mahasattva Bhaisajyaraja again responded in verse to Bodhisattva Mahasattva Maitreya: 'These are the skillful means of the wise, For the purpose of transforming all beings.' -------------------------------------------------------------------------------- 诸众生， 所有不解真如者， 愚痴执着住分别。 是智出现为世谛， 众苦逼恼不会真， 欲为令彼等解脱， 故现如是庄严事。”
Chinese
尔时世尊赞叹药王菩萨摩诃萨言：“善哉仁者！如是如是，如汝所说。假使一切凡夫众生，彼等众生终不能知须陀洹人境界方便解脱之事；假使一切诸众生等悉得成于须陀洹果，彼等众生亦不能知一斯陀含境界方便解脱等事，乃至斯陀含人亦不能得知阿那含境界方便，其阿那含亦不能得知阿罗汉境界方便，其阿罗汉亦不能知一辟支佛方便解脱。假使一切诸众生等悉得独觉辟支佛道，犹如犀牛独一无侣，彼等缘觉不能得知无生法忍境界方便解脱之事而化众生。假使一切诸众生等得无生忍，亦不能得知一辩才首楞严三昧菩萨摩诃萨方便信行契会真如观察建立，本不能知从何处生从何处灭。是善男子虚空孕菩萨，得无生法忍已过无量无边数劫，亦复已得无碍辩才首楞严三昧，知诸众生心心所趣。以是菩萨故，令无量无边众生见大庄严显现神力得住厌地。如此善男子从此处没隐身不现，于西方出，知于此刹三乘杂教。以是义故，故现无边虚空三昧神通胜智。现三昧已，令诸众生生厌离想，然后现于世谛，现入庄严三昧。现入三昧已，因此三昧教化无量无边众生。善男子！此 现代汉语译本 诸位众生， 所有不理解真如（tathata，事物的真实本性）的人， 都因愚痴而执着于分别。 当智慧显现时，就有了世俗的真理（samvriti-satya）， 众生的痛苦和烦恼使他们无法理解真正的实相， 为了让他们解脱， 所以才显现出如此庄严的景象。 这时，世尊赞叹药王菩萨摩诃萨（Bhaisajyaraja Bodhisattva Mahasattva）说：‘善哉，仁者！正是这样，正如你所说。假设所有凡夫众生，他们都不能理解须陀洹（Srotapanna，入流者）的境界、方便和解脱；假设所有众生都证得须陀洹果，他们也不能理解一斯陀含（Sakrdagamin，一来者）的境界、方便和解脱等事，乃至斯陀含人也不能得知阿那含（Anagamin，不还者）的境界和方便，阿那含也不能得知阿罗汉（Arhat，无学）的境界和方便，阿罗汉也不能理解一辟支佛（Pratyekabuddha，独觉）的方便解脱。假设所有众生都证得独觉辟支佛道，如同犀牛一样独自无伴，这些缘觉也不能理解无生法忍（anutpattika-dharma-ksanti，对法不生不灭的领悟）的境界、方便和解脱，以及如何教化众生。假设所有众生都证得无生法忍，也不能理解一位辩才首楞严三昧（Surangama Samadhi，首楞严三昧）菩萨摩诃萨的方便、信行、契会真如的观察和建立，根本不知道从何处生，从何处灭。这位善男子，虚空孕菩萨，证得无生法忍后，已经过了无量无边的劫数，也已经得到了无碍辩才首楞严三昧，知道所有众生的心之所向。因为这位菩萨的缘故，让无量无边的众生见到大庄严的显现和神通力量，从而安住于厌离之心。这位善男子从这里消失，隐身不现，在西方出现，知道这个世界的三乘（triyana，声闻乘、缘觉乘、菩萨乘）杂教。因为这个原因，所以显现无边的虚空三昧神通胜智。显现三昧之后，让众生生起厌离的想法，然后显现于世俗的真理，显现进入庄严三昧。显现进入三昧之后，因此三昧教化无量无边的众生。善男子！此’
English
English version O beings, All those who do not understand Suchness (tathata, the true nature of things), are foolishly attached to discrimination. When wisdom appears, there is conventional truth (samvriti-satya), the suffering and afflictions of beings prevent them from understanding true reality, in order to liberate them, such magnificent manifestations are shown. At that time, the World Honored One praised Bhaisajyaraja Bodhisattva Mahasattva, saying: 'Excellent, good man! It is so, just as you have said. Suppose all ordinary beings, they cannot understand the realm, skillful means, and liberation of a Srotapanna (stream-enterer); suppose all beings attain the fruit of Srotapanna, they also cannot understand the realm, skillful means, and liberation of a Sakrdagamin (once-returner), and even a Sakrdagamin cannot know the realm and skillful means of an Anagamin (non-returner), an Anagamin cannot know the realm and skillful means of an Arhat (worthy one), and an Arhat cannot understand the skillful liberation of a Pratyekabuddha (solitary buddha). Suppose all beings attain the path of Pratyekabuddha, like a rhinoceros alone without a companion, these Pratyekabuddhas cannot understand the realm, skillful means, and liberation of the non-arising of dharmas (anutpattika-dharma-ksanti), and how to teach beings. Suppose all beings attain the non-arising of dharmas, they also cannot understand the skillful means, faith, practice, and the establishment of the observation of Suchness of a Bodhisattva Mahasattva of Surangama Samadhi (heroic march samadhi), and fundamentally do not know from where they arise and from where they cease. This good man, the Bodhisattva born from emptiness, after attaining the non-arising of dharmas, has passed through countless eons, and has also attained the unobstructed eloquence of Surangama Samadhi, knowing the inclinations of all beings' minds. Because of this Bodhisattva, countless beings see the manifestation of great magnificence and divine power, and thus abide in the mind of renunciation. This good man disappears from here, hides his body, and appears in the West, knowing the mixed teachings of the three vehicles (triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana) in this world. Because of this reason, he manifests the boundless emptiness samadhi, the power of spiritual penetrations, and supreme wisdom. After manifesting the samadhi, he causes beings to generate the thought of renunciation, and then manifests in conventional truth, manifesting entry into the magnificent samadhi. After manifesting entry into the samadhi, he uses this samadhi to teach countless beings. Good man! This' --------------------------------------------------------------------------------
Chinese
善男子若径示现真如境界无生法忍庄严事者，即时世间一切天人心生扰乱即便迷惑，乃至八地菩萨犹尚迷没，况余人也。善男子！此大菩萨，无人能知心行境界显现之相。此善男子得入如是甚深微妙功德之法故，有如是无量无边巧方便智，已入一切诸佛法海，无有疑心不由他悟自知方便，堪为一切大众生等而作大王。善男子！此善男子虚空孕菩萨犹如宝幢，能为一切众生示现天道解脱之路，能除众生心烦恼病，能灭其身诸大苦毒。善男子！若有众生堕在邪见旷野之中，厄难迷惑不解方便，欲求生天、欲求涅槃。彼等众生若能至心烧沉水香，顶礼致敬彼虚空孕菩萨摩诃萨足者，此善男子知彼众生心心所行真实敬信，而彼众生起烦恼见迷惑颠倒，如其往昔所作心业种诸善根，随其所能，于诸佛边种诸善根、或于法边、或于僧边、或作施业、或持戒业、或复欲于内心证法。此善男子或于梦中、或于白日在于现前，以善方便示现至真之道。作是方便已，令诸众生解诸邪见发生善愿，断诸邪路灭诸邪道归于正见，如实得彼真正三行。即得真正深心所愿，或复得于真善知识。因善知识，悉得断除臭处烦恼邪见之病。复得速解恶道之愿，即得善行胜愿因缘，彼等速得心行自在，亦得安住十深忍中。若有众生自于身起种种诸病逼切之者 ，或有众生忘失本心，或复失眼、或复失舌，于六根内不具足者，或于身分小不遂者，彼等众生若能至心顶礼虚空孕菩萨，或复称名，皆得如意。若有众生欲治患者，于晨朝时香汤澡浴，当净身口面正向东烧沉水香，顶礼虚空孕菩萨摩诃萨大德之足。而彼善男子于睡眠梦中，或作婆罗门身、或作天帝释身、或作功德天身、或作大辩天身、或作刹利身、或作大臣身、或作断事官身、或作医师身、或作父母身、或作童子身、或作童女身，在病者前忽然来现，以是方便而令彼病速得除愈。或复示作良药方便，令彼病者一切诸患悉得除差。若有众生或求资财、或求多闻读诵经论若好寂静深思禅定、或求多智、或求名闻、或求伎艺、或求苦行、或求官位、或求身色、或求财宝、或求善根、或求音声、或求饶子、或求妻妾、或求眷属、或求多众、或求行施、或求持戒、或求忍辱、或求精进、或求禅定、或求般若、或求好声言语清辩、或求事他称彼心意、或求解脱一切众罪、或求劝人令行布施乃至行智、或求长命。或有众生乏少资财恒作悭贪欲令彼等除舍悭贪行于布施，或破戒者欲令持戒，若懈怠者欲令精进，乃至无智慧者令学智慧。若有众生未得定乘教行小乘，自度身者教缘觉乘。而此善男子于彼众生，示现方便令解上业。若有众 现代汉语译本：或者有众生忘失了本来的心性，或者又失去了眼睛、或者又失去了舌头，在六根之内不完备的，或者在身体的某些部分稍微不顺遂的，这些众生如果能够至诚地顶礼虚空孕菩萨（虚空孕：象征着无限的智慧和慈悲，能孕育一切功德），或者称念他的名号，都能如愿以偿。如果有众生想要治疗疾病，在早晨沐浴后，应当清净身口，面向东方焚烧沉香，顶礼虚空孕菩萨摩诃萨（摩诃萨：伟大的菩萨）的足。那么这位善男子在睡眠的梦中，或者化现为婆罗门（婆罗门：印度教的祭司阶层）的身形、或者化现为天帝释（天帝释：佛教的护法神）的身形、或者化现为功德天（功德天：象征财富和吉祥的女神）的身形、或者化现为大辩天（大辩天：象征智慧和辩才的女神）的身形、或者化现为刹利（刹利：印度教的武士阶层）的身形、或者化现为大臣的身形、或者化现为断事官（断事官：负责审判的官员）的身形、或者化现为医师的身形、或者化现为父母的身形、或者化现为童子的身形、或者化现为童女的身形，在病人面前忽然出现，用这种方便的方法使病人的疾病迅速痊愈。或者又示现良药的方法，使病人的一切疾病都得到痊愈。如果有众生或者求取资财、或者求取博学多闻诵读经论、或者喜欢寂静深入思考禅定、或者求取智慧、或者求取名声、或者求取技艺、或者求取苦行、或者求取官位、或者求取美好的容貌、或者求取财宝、或者求取善根、或者求取美好的声音、或者求取多子、或者求取妻妾、或者求取眷属、或者求取众多追随者、或者求取行布施、或者求取持戒、或者求取忍辱、或者求取精进、或者求取禅定、或者求取般若（般若：智慧）、或者求取美好的言语和清晰的辩才、或者求取事奉他人使他人称心如意、或者求求解脱一切罪过、或者求劝他人行布施乃至行智慧、或者求取长寿。或者有众生缺少资财常常悭吝贪婪，想要使他们去除悭吝贪婪而行布施，或者破戒的人想要使他们持戒，如果懈怠的人想要使他们精进，乃至没有智慧的人使他们学习智慧。如果有众生没有得到定乘（定乘：指通过禅定达到解脱的修行方法）而修行小乘（小乘：佛教的一种修行方式，以自我解脱为目标），自我度化的人教导他们缘觉乘（缘觉乘：佛教的一种修行方式，通过观察因缘而觉悟），而这位善男子对于这些众生，示现方便的方法使他们理解上述的业果。如果有众
English
English version: Or if there are sentient beings who have forgotten their original mind, or have lost their eyes, or have lost their tongues, who are incomplete in their six senses, or who have minor physical ailments, if these sentient beings can sincerely prostrate to Akasagarbha Bodhisattva (Akasagarbha: symbolizes infinite wisdom and compassion, capable of nurturing all merits), or recite his name, they will all have their wishes fulfilled. If there are sentient beings who wish to cure their illnesses, they should bathe with fragrant water in the morning, purify their body and mouth, face east, burn incense, and prostrate to the feet of Akasagarbha Bodhisattva Mahasattva (Mahasattva: great Bodhisattva). Then, this virtuous man, in his sleep or dreams, may manifest as a Brahmin (Brahmin: the priestly class in Hinduism), or as Indra (Indra: a protector deity in Buddhism), or as Sridevi (Sridevi: a goddess symbolizing wealth and auspiciousness), or as Saraswati (Saraswati: a goddess symbolizing wisdom and eloquence), or as a Kshatriya (Kshatriya: the warrior class in Hinduism), or as a minister, or as a judge, or as a physician, or as a parent, or as a boy, or as a girl, suddenly appearing before the sick person, using this expedient method to quickly cure the illness. Or he may reveal methods of good medicine, so that all the illnesses of the sick person are completely cured. If there are sentient beings who seek wealth, or seek to be learned and recite scriptures, or like quietude and deep meditation, or seek wisdom, or seek fame, or seek skills, or seek ascetic practices, or seek official positions, or seek beautiful appearances, or seek treasures, or seek good roots, or seek beautiful voices, or seek many children, or seek wives and concubines, or seek family members, or seek many followers, or seek to practice giving, or seek to uphold precepts, or seek patience, or seek diligence, or seek meditation, or seek prajna (prajna: wisdom), or seek beautiful speech and clear eloquence, or seek to serve others to please them, or seek liberation from all sins, or seek to persuade others to practice giving and even wisdom, or seek longevity. Or there are sentient beings who lack wealth and are always stingy and greedy, wishing to make them give up stinginess and greed and practice giving, or those who have broken precepts, wishing to make them uphold precepts, or those who are lazy, wishing to make them diligent, and even those who lack wisdom, making them learn wisdom. If there are sentient beings who have not attained the fixed vehicle (fixed vehicle: refers to the practice of attaining liberation through meditation) and practice the Hinayana (Hinayana: a form of Buddhist practice focused on self-liberation), those who are self-liberated are taught the Pratyekabuddha vehicle (Pratyekabuddha vehicle: a form of Buddhist practice that achieves enlightenment through observing causes and conditions), and this virtuous man, for these sentient beings, reveals expedient methods to make them understand the above karmic consequences. If there are sentien --------------------------------------------------------------------------------