大通方廣懺悔滅罪莊嚴成佛經 2.48

2.48

爾時世尊。告虛空藏菩薩摩訶薩言。善男子。我念往昔。過去有劫。名曰清淨。我於此劫。供養九十二億那由他佛。以行小乘。多諸過罪。犯戒無量。是諸如來。不見授記。復過此劫。劫名樂見。我於此劫。供養四十二億諸佛如來。是諸如來。亦不見授記。復過此劫。劫名梵音。我於此劫。供養二十二億諸佛如來。是諸如來。亦不見授記。復過此劫。劫名心喜。我於此劫。供養八萬四千諸佛如來。是諸如來。亦不見授記。復過此劫。劫名救苦。國名莊嚴。佛號大施如來應供正遍知。十號具足。我於此劫。供養四十億佛。得聞此經。煩惱永除。自猶未覩。我於爾時。皆以一切供養之具。而供養之。是諸如來。亦不見與我授記。善男子。我於往昔若干劫中。供養若干諸佛如來。尊重讚歎。煩惱得除。具足聲聞威儀禁戒。淨修梵行。學行布施。一切持戒及行頭陀。離於憍慢瞋恚愚癡。忍辱慈心。如聞能說。懃行精進。一切所聞。受持不失。獨處遠離。入諸禪定。出禪定已。隨所聞慧。讀誦思議。是諸如來。亦不見授記。何以故。所受禁戒多毀犯故。深著聲聞二乘行故。不聞大乘方廣經故。以是義故。若諸菩薩摩訶薩等。應當遠離二乘之行。修集大乘方廣經典。則得授記。若我以一劫。若減一劫。說是佛名。不可得盡。善男子。我過是後。得見定光佛。為無量大眾。說是大乘大通方廣。我於爾時。得聞得見彼佛所說。受持讀誦。思惟其義。即得無生法忍。定光如來。即授我記。汝於來世。當得作佛。號釋迦牟尼如來應供正遍知。是故。善男子。受持是經。疾至佛地。況消世間。人天供養。善男子。是故。大乘經典力施寶藏不可思議。惠施破戒貧窮依儀寶珠。善男子。大乘如大海。小乘牛跡水。大乘如須彌。小乘蟻子城。大乘如日月。小乘打失星。是乘名大乘。不可思議乘。容受諸眾生。猶如虛空中。一切諸乘中。此乘為第一。如是大乘者。超出一切乘。小乘有限量。不能度一切。唯此無上乘。悉能度眾生。若行此無量。虛空之大乘。虛空無有量。亦無有形色。大乘亦如是。無量無障礙。一切諸眾生。乘於此大乘。當觀是乘相。廣博多容受。若於無量劫。說大乘功德。及乘此乘者。不可得窮盡。一切諸乘中。大乘最為勝。至心受大乘。得趣菩提樹。無縛無障礙。今此無上乘。能勝下劣乘。坐於道樹下。觀於十二緣。哀愍眾生故。為說大乘經。十方諸眾生。若乘大乘者。亦復無增減。容受如虛空。大乘叵思議。神通大智慧。是故諸眾生。當懃修集之。一切諸天眾。天魔及外道。欲除煩惱縛。歸依於大乘。具足六神通。三明三達門。能壞魔外道。并及諸邪見。大乘最為要。能破諸煩惱。具足諸善根。是故大乘力。其實難思議。一切世間法。及以出世法。有學無學法。攝在大乘中。若有眾生行惡道。親近邪見惡知識。遠離此事歸大乘。若人不樂求大乘。不能破壞煩惱結。欲求解脫學大乘。若有大人解大事。聞說大乘心歡喜。當知即是大乘人。得心寂靜具神通。皆由大乘自莊嚴。若人有能行大行。是則不斷三寶種。若有趣向大乘者。是人即得無量福。能到十方諸世界。供養十方無量佛。如是大乘方廣經。世間諸乘無能勝。具足威德破生死。是故大乘難思議。得於色力得自在。具足成就常法身。若有乘此大乘者。是人受於無上樂。捨身自施修慈悲。是故得此無上乘。持戒精進修梵行。能以神通障日月。皆由久修大乘行。自心懃修常精進。是人則得於大乘。應有無量苦惱報。修集大乘得除滅。若能安住大乘典。長受快樂如諸佛。具足正念懃精進。獲四如意神通力。依止正法及真義。皆由久修大乘經。具足十力無所畏。相好莊嚴三十二。金剛三昧一切智。皆由修於大乘久。善男子。若有持此大乘經典。一字一句乃至一偈。永脫諸苦難。終不墮惡道。得到安樂處。於後惡世時。若得是經者。我皆與授記。究竟成佛道。若持此經者。佛常近是人。是人常近佛。是人護佛法。諸佛護是人。獲大神通慧。能轉大法輪。度諸生死趣。能破壞魔軍。我於定光佛。聞此方便經。住忍得授記。號為釋迦牟尼。於我滅度後。若有學是經。我亦與授記。若人來世中。能解此經義。為諸愚者說。佛雖不在世。不斷於三寶。亦如佛現在。所以者何。我從無量佛受持此經。於末劫中為人廣說。是以獲得三十二相。虛空藏菩薩白佛言。世尊。一切諸佛皆亦說此三十二相。佛今復說三十二相。是何業因之所成就。唯願世尊。當為說之。

At that time the World-Honoured One said to the bodhisattva-mahāsattva Ākāśagarbha: "Good son, I remember that in the past, in a former kalpa named Viśuddha, during this kalpa I made offerings to ninety-two billion nayutas of Buddhas. Because I practiced the Hīnayāna, I had many transgressions and offences and broke precepts countlessly; these Tathāgatas did not grant me vyākaraṇa. Passing beyond this kalpa, there was a kalpa named Supriya; during this kalpa I made offerings to forty-two billion Tathāgatas, and these Tathāgatas also did not grant me vyākaraṇa. Passing beyond this kalpa, there was a kalpa named Brahmaghoṣa; during this kalpa I made offerings to twenty-two billion Tathāgatas, and these Tathāgatas also did not grant me vyākaraṇa. Passing beyond this kalpa, there was a kalpa named Tuṣṭicitta; during this kalpa I made offerings to eighty-four thousand Tathāgatas, and these Tathāgatas also did not grant me vyākaraṇa. Passing beyond this kalpa, there was a kalpa named Duḥkhapramocana; the land was named Alaṃkāra, and the Buddha was named Mahādāna Tathāgata, Arhat, Samyaksambuddha, complete with the ten epithets. During this kalpa I made offerings to forty billion Buddhas and was able to hear this sūtra; my afflictions were permanently eradicated, yet I had not personally seen [the fruit]. At that time, I made offerings to them using all kinds of offering implements, but these Tathāgatas also did not grant me vyākaraṇa. Good son, throughout many kalpas in the past, I made offerings to many Tathāgatas, honouring and praising them, so that my afflictions were eradicated. I was fully endowed with the deportment and prohibitive precepts of a śrāvaka, cultivated pure conduct, trained in and practiced giving, held all precepts, practiced dhūtas, was free from arrogance, anger, and delusion, cultivated forbearance and a compassionate mind, preached according to what I had heard, diligently practiced vigor, retained without loss everything that I heard, lived in solitude and seclusion, entered various dhyānas, and upon emerging from dhyāna, read, recited, and contemplated in accord with the wisdom heard; yet these Tathāgatas also did not grant me vyākaraṇa. Why is this? Because the prohibitive precepts I had received were frequently broken and violated, because I was deeply attached to the practices of the śrāvaka and two vehicles, and because I had not heard the Great Universal Vaipulya sūtras. For this reason, if bodhisattva-mahāsattvas and others stay far away from the practices of the two vehicles and cultivate and gather the Mahāyāna vaipulya scriptures, they will receive vyākaraṇa. If I were to spend a kalpa, or less than a kalpa, proclaiming the names of these Buddhas, I could not exhaust them. Good son, after this had passed, I met Dīpaṃkara Buddha, who was expounding this Great Universal Vaipulya of the Mahāyāna to an immeasurable great assembly. At that time, I heard and saw what that Buddha preached, received, retained, read, and recited it, and contemplated its meaning, whereupon I attained anutpattikadharmakṣānti. Dīpaṃkara Tathāgata then granted me vyākaraṇa: 'In a future age, you shall become a Buddha named Śākyamuni Tathāgata, Arhat, Samyaksambuddha.' Therefore, good son, one who receives and upholds this sūtra quickly reaches the stage of Buddhahood, not to mention being worthy of consuming the offerings of humans and devas of the worldly realm. Good son, therefore the power of the Mahāyāna scriptures bestows an inconceivable treasure-trove, conferring upon the destitute who have broken the precepts the precious jewel of reliance and proper deportment. / Good son: / The Mahāyāna is like the great ocean; / the Hīnayāna is water in an ox's footprint. / The Mahāyāna is like Mount Sumeru; / the Hīnayāna is an anthill. / The Mahāyāna is like the sun and moon; / the Hīnayāna is a falling star. / This vehicle is named the Mahāyāna, / the inconceivable vehicle. / It accommodates all sentient beings, / just like empty space. / Among all vehicles, / this vehicle is the foremost. / Such a Mahāyāna / surpasses all vehicles. / The Hīnayāna is limited; / it cannot deliver all. / Only this supreme vehicle / can deliver all sentient beings. / If one practices this immeasurable / Mahāyāna that is like empty space— / empty space has no measure, / nor does it have shape or colour; / the Mahāyāna is also like this, / immeasurable and unobstructed. / All sentient beings / who ride upon this Mahāyāna / should contemplate the characteristics of this vehicle, / vast and broadly accommodating. / If during immeasurable kalpas / one were to speak of the merits of the Mahāyāna / and of those who ride this vehicle, / they could never be exhausted. / Among all vehicles, / the Mahāyāna is the most supreme; / with utmost sincerity receiving the Mahāyāna, / one reaches the Bodhi tree. / Unbound and unobstructed, / now this supreme vehicle / can surpass the inferior vehicles. / Sitting beneath the tree of awakening, / contemplating the twelve links of dependent origination, / out of pity for sentient beings, / he expounds the Mahāyāna sūtras for them. / If sentient beings in the ten directions / ride upon the Mahāyāna, / it neither increases nor decreases, / accommodating like empty space. / The Mahāyāna is inconceivable, / endowed with supernatural powers and great wisdom; / therefore, all sentient beings / should diligently cultivate and gather it. / All hosts of devas, / māras, and tīrthikas, / desiring to eliminate the bonds of afflictions, / take refuge in the Mahāyāna. / Endowed with the six supernatural powers, / the three knowledges and the three gateways of penetration, / they can destroy māras and tīrthikas, / as well as all wrong views. / The Mahāyāna is the most essential; / it can shatter all afflictions / and fulfill all roots of goodness; / therefore the power of the Mahāyāna / is truly difficult to conceive. / All worldly dharmas / and supramundane dharmas, / the dharmas of those in training and beyond training, / are subsumed within the Mahāyāna. / If there are sentient beings walking evil paths, / closely associating with wrong views and evil companions, / let them stay far from these and take refuge in the Mahāyāna. / If a person does not delight in seeking the Mahāyāna, / they cannot destroy the fetters of afflictions; / desiring to seek liberation, one should study the Mahāyāna. / If there is a great person who understands the great matter, / and hearing the Mahāyāna expounded feels joy in their heart, / know that they are indeed a person of the Mahāyāna. / Attaining tranquility of mind and endowed with supernatural powers, / all of this is due to adorning oneself through the Mahāyāna. / If someone can practice the great practice, / they do not sever the lineage of the Three Jewels. / If there is someone who tends toward the Mahāyāna, / this person attains immeasurable merit, / can travel to worlds in the ten directions, / and make offerings to immeasurable Buddhas in the ten directions. / Such a Mahāyāna vaipulya sūtra / cannot be surpassed by any worldly vehicle; / fully endowed with majestic virtue, it destroys birth and death; / therefore the Mahāyāna is difficult to conceive. / Attaining mastery over physical power, / fully accomplishing the eternal Dharma body, / if there are those who ride this Mahāyāna, / they experience supreme bliss. / Renouncing one's body in giving and cultivating compassion, / one thereby attains this supreme vehicle; / keeping precepts, advancing with vigor, and cultivating pure conduct, / one can use supernatural powers to eclipse the sun and moon. / All is due to long cultivating the practices of the Mahāyāna; / when one's own mind diligently cultivates and is constantly vigorous, / that person will attain the Mahāyāna. / Retributions of immeasurable suffering and distress that ought to occur / are eliminated by cultivating and gathering the Mahāyāna. / If one can abide securely in the Mahāyāna scriptures, / one will long experience joy like the Buddhas. / Endowed with right mindfulness and diligent vigor, / one obtains the four bases of psychic power; / relying on the true Dharma and the real meaning / is all due to long cultivating the Mahāyāna sūtras. / Endowed with the ten powers and fearlessnesses, / adorned with the thirty-two marks and signs, / the vajra samādhi and all-knowledge, / all come from long cultivating the Mahāyāna. Good son, if someone upholds this Mahāyāna scripture, even a single character, a single phrase, or up to a single gāthā, they will eternally escape all sufferings and difficulties, never fall into the evil destinies, and reach a place of peace and joy. In the evil age to come, if there are those who obtain this sūtra, I will grant them all vyākaraṇa that they shall ultimately accomplish the Buddha path. If someone upholds this sūtra, the Buddha is always close to this person, and this person is always close to the Buddha; this person protects the Buddha-Dharma, and all Buddhas protect this person. They will obtain great supernatural wisdom, be able to turn the great wheel of Dharma, deliver beings from the destinies of birth and death, and destroy the armies of Māra. From Dīpaṃkara Buddha, I heard this expedient sūtra, abided in forbearance, and received vyākaraṇa, being named Śākyamuni. After my parinirvāṇa, if there are those who study this sūtra, I will also grant them vyākaraṇa. If someone in a future age can understand the meaning of this sūtra and expound it for the foolish, even though the Buddha is not in the world, the Three Jewels will not be severed, just as if the Buddha were present. Why is this? I received and upheld this sūtra from immeasurable Buddhas, and in the final kalpa expound it broadly for people; it is because of this that I obtained the thirty-two marks." Ākāśagarbha Bodhisattva said to the Buddha: "World-Honoured One, all Buddhas also speak of these thirty-two marks. The Buddha now also speaks of the thirty-two marks; by what karmic causes are they accomplished? We only pray that the World-Honoured One will explain this for us."