Void-Womb Bodhisattva Sutra (虛空孕菩薩經)

Empty Space Bodhisattva Sutra, Part 2

Translated by the Indian Tripitaka Master Jñānagupta during the Sui Dynasty.

Good man! This is called a bodhisattva's first commission of a major offense. Once this man commits such an offense, he loses all the roots of goodness he had accumulated in the past, and violates his original vows. Overwhelmed by afflictions, he cannot be reborn in higher realms, nor can he attain the joy of nirvana. He merely goes through the motions of bodhisattva practice in vain, forgets his aspiration for enlightenment, and later falls into the lower realms.

Good man! Therefore, a bodhisattva who wishes to guide sentient beings must first understand their minds and know their conduct, and then teach them accordingly. For example, someone who wants to enter the great ocean should first know the depth of the water before going in. In brief, this is how the great being Akashagarbha Bodhisattva appears in various lands, manifesting in suitable forms, and skillfully recognizes which sentient beings have committed grave offenses and fear falling into the lower realms.

If there are people who, driven by fear of their wrongdoings, hear others praise the name of Akashagarbha Bodhisattva, or wish to see that Bodhisattva themselves, then to repent for their heavy faults, in the later part of the night, they should bathe with scented water, put on clean clothes, burn aloe wood and other fragrant incense, kneel on the right knee, press palms together facing east, and sincerely call out the name of Akashagarbha Bodhisattva.

At that time, the Bodhisattva Akashagarbha (Space Womb), perceiving the weight of the merits and offenses of those who had just set their minds on the path of awakening, manifested his body according to their spiritual capacities—sometimes as a Brahmin, sometimes as a youth or maiden—appearing directly before them. Having appeared, out of compassion for those at the initial stage of aspiration, he observed the heavy karmic obstacles and causes of wrongdoing accumulated by these bodhisattvas, and guided them toward repentance. He revealed to them profound and skillful means, taught the essential Dharma of the Great Vehicle, and instructed them in establishing the gate of meditative concentration, the dharanis, and the stages of the earth (bodhisattva levels), thereby liberating them from the causes of heavy suffering in the lower realms. He established them on the irreversible stage, directed them toward supreme, perfect enlightenment, endowed them with a strength as firm as a diamond, and settled their minds resolutely in the six perfections. Thus they attained the realization of supreme, perfect enlightenment.

The Bodhisattva Akashagarbha sometimes manifested his own body before the assembly and, having done so, taught the Dharma. But if he did not appear in person, then the bodhisattva at the initial stage would, in the latter part of the night, bathe with scented water, put on clean robes, and burn aloe-wood incense, calling upon the great being of the east, the yellow-white one named Aruna, saying: “Venerable Aruna! Great in compassion, please shine upon this Jambudvipa. Out of pity for me, arise with kindness and protect me. Please intercede for me with the Bodhisattva Akashagarbha, asking him to reveal to me the skillful means through which I may repent all my heavy offenses, and thus obtain the great eye of wisdom within the sacred Great Vehicle.” Having made this request and paid homage, he would return to his place and rest peacefully.

At that time, when the Eastern Yellow-White Great Being Aruna appeared, the Bodhisattva Akashagarbha manifested himself in the dream of the sleeping devotee. He appeared before that bodhisattva who had committed grave offenses and taught him the great skillful means of wisdom to repent and reform his transgressions. Alternatively, he revealed the great expedient wisdom, enabling that bodhisattva who had just awakened his aspiration for enlightenment to attain the samadhi known as "Never Forgetting the Bodhi Mind," firmly establishing him in the path of the Great Vehicle, quickly perfecting all six paramitas.

"Furthermore, good man, there may be a beginner Bodhisattva who, upon seeing a practitioner of the Bodhisattva path, goes to that person and tells them: 'You cannot practice the six paramitas, nor can you attain supreme enlightenment. You should instead arouse the mind of a hearer or a solitary realizer, and you will then be liberated from your afflictions.' And so on, as previously described. Good man, this is called the second major offense committed by a Bodhisattva."

"Moreover, good man, there are beginning practitioners who see other beings and say: 'Do not follow the precepts of moral discipline and monastic rules. Do not exert effort in these practices. Quickly arouse the aspiration for supreme enlightenment, quickly recite the Mahayana scriptures. The three kinds of afflictions you commit—through body, speech, and mind—will be purified by these very evil deeds and afflictions.' This is as described above. Good man, this is called the third major offense of a beginning practitioner.

"Moreover, good man, there may be bodhisattvas who say to others: 'Abandon the Vehicle of the Hearers—do not read or recite it, do not teach it to others, hide it and do not reveal it. Do not show the Vehicle of the Hearers to anyone. If you practice it, you will not attain great results, nor will you cut off the bonds of affliction. Just teach the pure Great Vehicle scriptures—read, recite, uphold, and explain them to others. By this cause, you will be freed from all evil destinies, eradicate all evil deeds, and quickly attain Supreme Perfect Enlightenment.' If others hear these words from a bodhisattva at the beginning of their practice and follow accordingly, both parties commit a grave offense. Good man, this is called the fourth grave offense."

"Furthermore, good man! A beginning bodhisattva often engages in divisive speech, saying one thing while meaning another. Whenever they read or recite Mahayana scriptures, they do so for the sake of fame, for material gain, or to win respect and offerings. With such motives, they read and recite the scriptures, explaining and transmitting them to others. When teaching others, they adapt their words to the occasion. Having heard something from others, they then go and tell others: 'I am a Mahayana practitioner; these others are not.' They harbor such jealous thoughts for the sake of gain. Or, when they see other Mahayana practitioners receiving wealth, necessities, and the four kinds of offerings from others, they become resentful. Because of this, they spread slanderous and malicious rumors about those bodhisattvas everywhere, defaming, insulting, reviling, and belittling them, while praising themselves. Driven by such jealousy, they claim to have attained superior states before others: 'I have attained the superior state. Such superior teachings I have attained and realized.' For these reasons, such a person violates their original vows, is overcome by defilements, and turns away from the Mahayana. These beings commit grave offenses within the Mahayana and, upon death, fall into the lower realms. It is like a person who, seeking precious treasures, heads toward a jewel island but does not enter the sea. Even if they do enter the sea, they break their own ship midway, and that foolish person dies in the water. Good man! Likewise, those beginning bodhisattvas aspire to enter the ocean of the Mahayana, but due to jealousy, they engage in slander and false speech. Because of this, those foolish people destroy the ship of faith and practice. Having destroyed the ship of faith and practice, they cut off the life-force of wisdom. Good man! Those beginning bodhisattvas, being thus foolish, ignorant, and of little learning, commit grave offenses by speaking falsely and slandering others due to jealousy. Good man! This is called the fifth grave offense of a beginning bodhisattva.

"Moreover, good man! In the future, there will be those who are beginner bodhisattvas, or laypeople, or monastics, who encounter the profound and sublime scriptures of emptiness — true teachings adorned with dharanis, stages, and patient endurance, and with countless practices. These are the fields of arduous effort for the wise and great bodhisattvas.

Such people may read, recite, explain, or widely proclaim these Mahayana scriptures, teaching and elaborating for others. And they might say to others: 'I naturally understand such scriptures on my own; I have realized and awakened to them by myself. It is I alone who, out of compassion, teach you for your benefit. Having heard me, you should reflect on this, recite this, and naturally become clear about this profound teaching. Through this cause, you will attain knowledge and insight just as I have now.'

Yet they refuse to admit: 'I have read and recited these profound and subtle scriptures to teach you.'

Such people sell themselves for the sake of gain from the fourfold community. Because of this, in the eyes of all past, present, and future Tathagatas, Arhats, and Fully Awakened Buddhas, as well as all great bodhisattvas, all noble beings, and all holy persons, these foolish ones commit a cardinal offense. They fall into a grave transgression, deceiving and misleading all gods and humans.

Such fools have no share in the Mahayana — how could they enter the Mahayana? How could they attain the supreme state? How could they ever realize Anuttara Samyak Sambodhi, perfect enlightenment?

Consider a person who sets out on a long journey. In the wilderness, pressed by hunger and thirst, he happens upon an orchard and enters it, seeking food to save his life. Suddenly he finds a great tree laden with fragrant, delicious fruit. He tastes it and is satisfied. But then, having tasted it, he climbs a poisonous tree and eats the poisonous fruit, dying instantly.

Good man! Likewise, these foolish people now have gained a human body and encountered a good spiritual friend. Relying on that friend, they have entered the Mahayana. Yet seeking gain, they praise themselves and slander others. Thus they commit such a grave offense.

Having fallen into this grave offense, they are looked down upon by the wise and will fall into the lower realms. Because of this, all khattiyas, brahmins, vessas, and suddas should not associate with them. If anyone does associate with such people, they go against all great sages and saints and bring upon themselves a great fault.

Good man! This is called the sixth great offense of a beginner bodhisattva."

"Furthermore, good man, in the coming age there may be warrior-rulers and kings who, guided by wicked Brahmin ministers, corrupt officials, and unethical physicians—people who are truly foolish yet consider themselves greatly wise and talented, and who enjoy abundant rewards—engage in various acts of giving and accumulate merit. Yet because of their meager charity and cultivation of righteousness, they grow arrogant and complacent, believing they possess the true path. They then urge the warrior-king to stir up disputes with my disciples, the renunciants, to cause conflict and division, or they incite the renunciants to quarrel with the king. These wicked people, relying on the king's authority, impose penalties on the monks or confiscate their property. Due to the oppression of the king and his ministers, those monks are forced to surrender their own belongings, the community's possessions, or the monastery's assets to pay taxes to the authorities. These wicked people then take such tribute from the monks and present it to the king. Do not both parties—the king and the evildoers—thereby commit grave offenses? Indeed, when the warrior-rulers and the wicked ones clash with the monks, they abandon the true Dharma and establish what is false, embracing error while turning away from the right path. They reject the scriptures of the Great Vehicle, the codes of discipline, the treatises and their commentaries, forsaking compassion, the perfection of wisdom, skillful means, and other sutras and practices of moral conduct. Everything taught by the Thus-Gone One is cast aside. To deliberately disturb the monks, they falsely fabricate charges and invent their own rules that violate the Buddha's precepts. Having created such rules, they harass the monks, causing them to stray from calm meditation, right conduct, and right mindfulness—even rousing anger and unrest in those who practice meditative absorption—so that they are perpetually embroiled in conflict. As a consequence, the monks are plagued by afflictions and can no longer attain tranquility."

At that time, those monks lost their faith in the true Dharma and abandoned the proper conduct and dignity of virtuous monastics, causing themselves to fall into various wrong views. Because of this, all those monks became lazy, preoccupied with worldly matters, and unable to uphold the precepts. They broke the precepts, gave up the precepts, and could no longer follow the ascetic way of life. Though they said with their mouths, "I am a monk, a renunciant," and claimed, "I live the holy life," their manner of speaking and behaving was hollow and superficial, like the sound of a conch shell—empty of true meaning. They spoke of the Dharma without basing it on the true Dharma.

Such monks, along with their followers, received even more offerings and support from kings, ministers, and ordinary people because they presented gifts and curried favor. These evil monks, in front of laypeople, spoke ill of virtuous forest-dwelling monks who practiced meditation and lived in solitude. As a result, those kings, evil ministers, and their attendants developed hostile and slanderous thoughts toward diligent, precept-observing monks. They seized all the possessions of those diligent monks and then transferred them to monks who merely recited scriptures. Both the slanderers and the receivers committed grave offenses.

Why? Because the meditation monks are a true field of merit. Having understood this, one should let them cultivate their practice and not burden them with monastic affairs. The meditation monks would then attain meditative absorption, various dharanis, and stages of patience. They would become true vessels of the Dharma—a genuine field of merit, a true source of blessings. They serve as the eyes of the world, bringing great light to it, showing the path of goodness, and planting the ground of achievement in the field of afflictions. They teach sentient beings, guiding them all to cross over, and once crossed, establish them on the path to nirvana.

Good man! This is what is called the eight grave offenses that a beginning bodhisattva must abandon without hesitation. Because of the power of these grave offenses, a beginning bodhisattva loses all the roots of goodness previously accumulated. After losing them, he falls into unfortunate realms of existence. He turns against his original vows, is overcome by afflictions, loses the happiness of gods and humans, and in his confusion and delusion loses the aspiration for enlightenment.

Good man! It is for the sake of such people that this bodhisattva Akashagarbha is born into that land. For those beings, he manifests his form—sometimes as a monk with dignified and composed bearing, sometimes as a brahmin displaying perfect deportment and accomplishment. Even when beings are to be transformed through an animal form, he appears with the dignified characteristics of an animal. In brief, it is as described in the teachings on the Samadhi of the Heroic March. Know that it is also the same here: skillfully perceiving the various capacities and dispositions of beings, he manifests an appropriate body. For those beings, he speaks the Dharma according to their needs, teaching them all kinds of unprecedented truths. He reveals the subtle scriptures spoken by omniscience, along with dharanis and stages of patience, and causes those beginning bodhisattvas who have committed grave offenses to feel shame and remorse, to be struck with fear and regret, to confess their heavy wrongdoings, and to abandon and renounce them completely, never daring to commit them again.

Good man! Those sentient beings who, due to the terror of having committed grave offenses, hear the name of the Bodhisattva Ākāśagarbha—wishing to see their own true nature and fearing they will fall into the lower realms because they regret their transgressions—such beings should bow in reverence at the feet of the great Bodhisattva Ākāśagarbha and sincerely call upon his name. At that moment, the great Bodhisattva Ākāśagarbha, according to their capacities and karma, appears before them in the form of a bodhisattva. For those who can be liberated through the form of a monk, he appears as a monk; for those who can be liberated through the form of a Brahmin, he appears as a Brahmin; for those who can be liberated through the form of a young boy or girl, he appears as a young boy or girl. Observing the grave offenses committed by those beginning practitioners, he appears accordingly. Through such skillful means, he teaches them to repent and shows them the virtuous and skillful path within the profound teaching of the Supreme Vehicle. Whether they are on the proper ground or not, in various states of samādhi, in various dhāraṇīs, or in various levels of patience, he guides their practice and step by step establishes them in the Eightfold Noble Path. Through the power of the Bodhisattva Ākāśagarbha, those beings are freed from all suffering in the lower realms. Once freed, they are established on the ground of non-regression, and later they are assured of attaining Supreme Perfect Enlightenment. Good man! In this way, these bodhisattvas, with great vigor in the practice of the Six Perfections—swift as lightning—quickly attain the path of Supreme Perfect Enlightenment.

"Good man! If the Bodhisattva Mahasattva Akashagarbha does not appear before a bodhisattva who has committed a heavy offense, then that bodhisattva, still in the early stage of practice and aware of his own transgressions, should, desiring to invite Akashagarbha Bodhisattva, bathe in fragrant water during the latter part of the night, put on clean clothes, kneel with joined palms, face east, burn aloeswood incense, and sincerely beseech the eastern deity Aruna, who is white and yellow in color. He should say: 'Aruna! Aruna! You possess great compassion and great virtue. You rise in the east and illuminate all of Jambudvipa. Out of compassion, please protect and shelter me. Quickly invite Akashagarbha Bodhisattva, who is endowed with great compassion, so that he may, especially for my sake, reveal skillful means to me during my sleep. Through these skillful means, teach me to repent of the heavy offenses I have committed, so that I may quickly attain the eye of wisdom in the great holy Mahayana.' After saying this, that bodhisattva, still in the early stage of practice, returns to his room and lies down to rest."