Then the bodhisatva Puṇyālaṃkāra, having heard this teaching on the merit of upholding the true dharma from the Lord, became contented, elated, enraptured, overjoyed, exultant and jubilant (tuṣṭodagrāttamanāḥ pramuditaḥ prītisaumanasyajāto bhavati), and addressed himself to the Lord:
“O Lord, the bodhisatvas, who do not strive for upholding the true dharma, will be beset by the Māra (mārādhiṣṭhita).
If, O Lord, there are bodhisatvas who [have planted] all other roots of good without upholding the true dharma, their merits would be merely as a mustard seed (sarṣapa).
The roots of good stemming from upholding the true dharma are established in the conception of a self (ātmasaṃjñā), which is exactly the same as the sphere of space (gaganadhātu) in ten directions.
In order to seek for the happiness of all living beings (sarvasatvasukha), O Lord, I will give up my body and soul (kāyajīvita), and, without desiring any happiness for me, will put on the armour for the sake of upholding the true dharma.”
When this exposition of religion was set forth, due to the maturation of the bodhisatva Gaganagañja’s merit, in order to pay homage (pūjākarmaṇa) to this exposition of religion (dharmaparyāya), the bodhisatvas, who have the same thoughts with the bodhisatva Gaganagañja, dwelling in immeasurable buddha-fields in ten directions, poured down the rain of flowers (puṣpavarṣa) from the vault of the sky.
Then this sound resonated in open space: “While adorning and upholding this chapter of the Great Collection (mahāsaṃnipātaparivarta), the bodhisatva, the great being Gaganagañja has done the buddha-activities (buddhakārya).
The living beings who are not separated from the thought of awakening (bodhicittāviyukta) will uphold this exposition of religion, and in the same way, they will adorn the true dharma.”
Then at that time, the Lord emitted such light from his body, thereby all buddha-fileds in ten directions became filled with it.
When the beginning, middle and end of this exposition of religion was set forth, immeasurable, incalculable living beings produced the thought of awakening, and attained the tolerance [that all things are unborn (anutpattikadharmakṣānti).]
Some of their thoughts were liberated, some of them attained the eyes of the dharma (dharmacakṣuḥ), some of them became free from desire, some of them acquired the good qualities of gods and men (devamanuṣyasaṃpatti) and gathered causes for seeing other buddhas, and even the Lord was pleased with all of them.
As the Lord had uttered these words, the bodhisatva great being Gaganagañja, the bodhisatva great being Maitreya, the bodhisatva great being Kutūhalajāta, the bodhisatva great being Ratnapāṇi, the bodhisatva great being Mañjuśrī, the bodhisatva great being Guṇarājaprabhāsa, the bodhisatva great being Puṇyālaṃkāra, the bodhisatva great being Apāyajaha, the bodhisatva great being Dharmarāja, the venerable Śāriputra, the venerable Mahākāśyapa, the venerable Ānanda, the Brahmā king of Sahā, Śakra king of the gods, the Four Great Kings, the monks, the bodhisatvas, the whole of that assembly, and the world with its gods, human beings, anti-gods and gandharvas praised what the Lord had preached (idam avocad bhagavān āttamanā gaganagañjo bodhisatvo mahāsatvaḥ ca maitreyo bodhisatvo mahāsatvaś ca kutūhalajāto bodhisatvo mahāsatvaś ca ratnapāṇir bodhisatvo mahāsatvaś ca mañjuśrīr bodhisatvo mahāsatvaś ca guṇarājaprabhāso bodhisatvo mahāsatvaś ca puṇyālaṃkāro bodhisatvo mahāsatvaś ca apāyajaho bodhisatvo mahāsatvaś ca dharmarājo bodhisatvo mahāsatvaś ca śāriputraḥ āyuṣmāṃś ca mahākāśyapaḥ āyuṣmāṃś ca ānandaḥ āyuṣmāṃś ca brahmā sahāṃpatiś ca śakraś ca devānām indraś catvāraś ca mahārājānaḥ te ca bhikṣavaḥ te ca mahāśrāvakāś sā ca sarvāvatī parṣat sadevamānuṣāsuragandharvaś ca loko bhagavato bhāṣitam abhyanandann iti).
爾時功徳莊嚴菩薩白佛言。
世尊。如我今者。信解如來所説義趣。後五百歳。法欲滅時。諸發大乘衆生。其不受此經法者。將知是等爲魔所持墮佛法外。
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爾時福莊嚴菩薩。從佛聞是護持此經。所得功徳不可限量。生大歡喜踊躍無量。而白佛言
世尊後末世時諸有情類。若有不能持此經者。當知是人墮於魔界。
世尊我觀護持自餘正法。所獲善根猶如芥子。
若有能護此經法者。所得功徳如十方虚空。無有窮盡不可譬喩。
世尊我今被於勇猛甲冑。寧捨身命護持是經。不爲悋望已身之利。但求一切有情安樂。
説此法時。以大虚空藏菩薩福徳力故。有十方無量恒沙佛刹。虚空藏菩薩及無量佛諸菩薩衆。從於虚空雨種種花以爲供養。
空中有聲而作是言。善哉善哉大虚空藏菩薩摩訶薩。乃能作此廣大佛事。乃至於此大集法要殊勝莊嚴。
亦能攝受未來有情莊嚴正法。令彼不失菩提之心。於此經中受持讀誦書寫解説。
爾時世尊爲欲囑累此經典故。以神通力即從身中放大光明。
遍照十方無量佛刹悉皆振動。有無量阿僧祇有情。發阿耨多羅三藐三菩提心。無量有情得無生法忍。
復有無量有情心得解脱。復有無量有情得法眼淨。復有無量有情離諸貪染。復有無量有情得於人天福徳勝因當得見佛。一切大衆皆生隨喜。
佛説是經已。時大虚空藏菩薩摩訶薩。具壽大迦葉波。具壽阿難陀。娑訶世界主大梵天王。釋提桓因四大天王。諸苾芻衆。及大菩薩天人阿脩羅乾闥婆等。一切衆會聞佛所説。皆大歡喜信受奉行
de nas byaṅ chub sems dpa’ bsod nams kyis brgyan pas bcom ldan ’das las dam pa’i chos yoṅs su ’dzin pa’i bsod nams bśad pa ’di thos nas tshim źiṅ mgu la yi raṅs te rab tu dga’ nas | dga’ ba daṅ yid bde bskyes te | bcom ldan ’das (3) la ’di skad ces gsol to ||
bcom ldan ’das byaṅ chub sems dpa’ gaṅ dag dam pa’i chos yoṅs su ’dzin pa la brtson par mi bgyid pa de dag ni bdud kyis byin gyis brlabs pa lags so ||
bcom ldan ’das gaṅ dag dam pa’i chos yoṅs su ’dzin pa daṅ bral ba’i dge ba’i rtsa ba (4) gźan thams cad ni bdag la yuṅs ’bru tsam du gda’o ||
dam pa’i chos yoṅs su ’dzin pa’i dge ba’i rtsa ba ni phyogs bcu’i nam mkha’i khams ji lta ba bźin du bdag ’du śes gnas par gyur to ||
bcom ldan ’das ’di ltar bdag sems can thams cad la bde bar ’tshal ba’i slad (5) du lus daṅ srog kyaṅ bor te | bde ba thams cad mi ’tshal bar dam pa’i chos yoṅs su bzuṅ ba’i slad du go cha bgo bar bgyi’o ||
chos kyi rnam graṅs ’di bśad ba na byaṅ chub sems dpa’ nam mkha’ mdzod kyi bsod nams kyi rnam par smin pa’i rgyu ’thun pas phyogs bcu’i saṅs rgyas kyi (6) źiṅ dpag tu med pa nas | byaṅ chub sems dpa’ nam mkha’ mdzod daṅ blo mñam pa’i byaṅ chub sems dpa’ rnams kyis chos kyi rnam graṅs ’di la mchod pa bya ba’i phyir nam mkha’i dkyil nas me tog gi char mṅon par rab tu phab po ||
bar snaṅ las kyaṅ sgra ’di skad ces byaṅ chub sems (7) dpa’ sems dpa’ chen po nam mkha’ mdzod kyis ’dus pa chen po’i le’u ’di brgyan te yoṅs su gzuṅ ba’i bar du saṅs rgyas kyi bya ba byas so ||
byaṅ chub kyi sems daṅ ma bral ba’i sems can gaṅ dag chos kyi rnam graṅs ’di ’dzin par ’gyur ba de dag kyaṅ de bźin du dam pa’i chos rgyan (330a1) par byed par ’gyur ro ||
de nas bcom ldan ’das kyis de’i tshe sku las ’di lta bu’i ’od rab tu btaṅ bas ’od des phyogs bcu’i saṅs rgyas kyi źiṅ thams cad rgyas par gaṅ bar gyur to ||
chos kyi rnam graṅs ’di’i thog ma daṅ | bar ma daṅ | tha ma bśad pa na sems can dpag tu med (2) graṅs med pa ni byaṅ chub tu sems skyes so || sems can dpag tu med graṅs med pa dag ni bzod pa thob par gyur to ||
sems can la la dag ni sems rnam par grol lo || la la dag ni chos kyi mig rnam par dag go || la la dag ni ’dod chags daṅ bral brñed do || la la dag ni lha daṅ mi’i phun (3) sum tshogs pa yoṅs su bzuṅ bar gyur te | saṅs rgyas gźan dag la yaṅ lta ba’i phyir rgyu bsags par yaṅ gyur to || de dag thams cad la yaṅ bcom ldan ’das rjes su thugs raṅ ṅo ||
bcom ldan ’das kyis de skad ces bka’ stsal nas | byaṅ chub sems dpa’ sems dpa’ chen po nam (4) mkha’ mdzod daṅ | byaṅ chub sems dpa’ sems dpa’ chen po byams pa daṅ | byaṅ chub sems dpa’ ltad mo can daṅ | byaṅ chub sems dpa’ lag na rin po che daṅ | byaṅ chub sems dpa’ rin chen dpal daṅ | byaṅ chub sems dpa’ yon tan rgyal po’i ’od daṅ | byaṅ chub sems dpa’ (5) bsod nams kyis brgyan pa daṅ | byaṅ chub sems dpa’ ṅan soṅ spoṅ ba daṅ | byaṅ chub sems dpa’ chos kyi rgyal po daṅ | tshe daṅ ldan pa śā ri’i bu daṅ | tshe daṅ ldan pa ’od sruṅ chen po daṅ | tshe daṅ ldan pa kun dga’ bo daṅ | mi mjed kyi bdag po tshaṅs pa daṅ | lha’i dbaṅ po brgya byin daṅ | (6) rgyal po chen po bźi daṅ | dge sloṅ de dag daṅ | byaṅ chub sems dpa’ de dag daṅ | thams cad daṅ pa’i ’khor de daṅ | lha daṅ | mi daṅ | lha ma yin daṅ | dri zar bcas pa’i ’jig rten yi raṅs te bcom ldan ’das kyis gsuṅs pa la mṅon par bstod do ||
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I. The Occasion