大通方廣懺悔滅罪莊嚴成佛經 3.41

3.41

力士諸鬼神　畜生惡象王　婬女及惡龍
無量諸惡人　婆藪阿闍世　提婆殃崛魔
身心起逆罪　應墮阿鼻獄　生信禮三世
十方無量佛　釋迦臨涅槃　為住無量劫
摩伽陀國人　悉發菩提心　皆由恭敬禮
十方三世佛　阿若憍陳如　五百聲聞等
來世成佛道　皆由恭敬禮　十方三世佛
外道婆羅門　十仙大梵志　今得阿羅漢
乃往過去世　皆由恭敬禮　十方三世佛
自悟第一義　十方佛土中　一切菩薩眾
往生無量壽　皆由恭敬禮　十方三世佛
復次善見王　我昔作國王　名曰大仙譽
佛日未出時　供養出家人　五百婆羅門
飲食及衣服　房舍及臥具　悉滿二十年
我時即告言　師等發菩提　是諸婆羅門
雖復受供養　實不信三寶　師便答我言
世間無菩提　及以無解脫　我等聞是語
實護方等經　斷是婆羅門　五百人命根
是人命終已　即墮阿鼻獄　既墮地獄已
即時發三念　禮是三世佛　敬信方等經
大士菩薩僧　作是三念已　即時出地獄
往生甘露鼓　壽命十小劫　皆由生信心
敬禮十方佛　是諸波羅門　初謗墮地獄
後信便得出　況汝大菩薩　具足慚愧者
本自實無罪　為諸眾生故　懺悔四重禁
及以五無間　乃至一闡提　若有凡夫人
身犯如是罪　若能如是懺　除滅四重禁
五逆一闡提　必得成佛道　唯除不信者
若有信解心　恭敬禮諸佛　不成無是處
爾時善見王　及以三千人　同聲白佛言
若我等得佛　願度生死流　唯願天人尊
為我分別說　其有受持者　書寫及讀誦
功德為云何　佛言善見王　汝今當善聽
吾為汝說之　若人以七寶　供養千世界
施與一切眾　復能善說法　化得羅漢果
不如有一人　聞是諸佛名　乃至一念信
或復一時禮　其福復過彼　何況讀誦書
敬信禮拜者　功德不可量　若人能書寫
受持及讀誦　發心時禮拜　勝以起塔寺
遍千世界中　爾時大迦葉　阿難舍利弗
護塔金剛士　諸梵及帝釋　轉輪四天王
頭面禮佛足　同聲白佛言　如來去世後
我等當流布　教化諸眾生　護念禮拜者
得心常安隱　或犯破重禁　五逆謗方等
使得聞佛名　安住清淨地　亦如善見王
來世見佛性

“Wrestlers, various ghosts and spirits, / animals, fierce elephant kings, / courtesans, and vicious dragons, / and countless wicked people; / Vasu, Ajātaśatru, / Devadatta, and Aṅgulimāla— / in body and mind they gave rise to rebellious sins / and deserved to fall into the Avīci Hell. / Yet they generated faith and bowed to the immeasurable Buddhas / of the three times and ten directions. / When Śākyamuni was about to enter nirvāṇa, / he remained for immeasurable kalpas for their sake. / The people of the kingdom of Magadha / all brought forth the bodhicitta; / this was entirely through reverently bowing / to the Buddhas of the ten directions and three times. / Ājñātakauṇḍinya / and the five hundred śrāvakas and others / will attain the Buddha Path in future ages, / all through reverently bowing / to the Buddhas of the ten directions and three times. / Non-Buddhist brāhmaṇas, / the ten ṛṣis, and great brahmacārins / now attain arhatship; / in past lives it was / all through reverently bowing / to the Buddhas of the ten directions and three times / that they awakened by themselves to the primary truth. / In the Buddha lands of the ten directions, / all assemblies of bodhisattvas / who attained rebirth in [the land of] Amitāyus / did so entirely through reverently bowing / to the Buddhas of the ten directions and three times. / Furthermore, King Kalyāṇadarśana, / when I was a king long ago / named Great Sage-Fame, / at a time before the sun of the Buddha had appeared, / I made offerings to renunciants— / five hundred brāhmaṇas— / of drink and food, clothing, / dwellings, and bedding, / fully for twenty years. / At that time I told them: / ‘May you masters bring forth bodhi[citta].’ / Although those brāhmaṇas / received my offerings, / in truth they did not believe in the Three Jewels. / The masters then answered me: / ‘In the world there is no bodhi, / nor is there any liberation.’ / When I heard these words, / in order truly to protect the vaipulya scriptures, / I severed the life-faculties / of those five hundred brāhmaṇas. / After those men died, / they immediately fell into the Avīci Hell. / Having fallen into hell, / they immediately gave rise to three mindful thoughts: / bowing to these Buddhas of the three times, / revering and trusting the vaipulya scriptures, / and [revering] the Great Being Bodhisattva Saṅgha. / Having generated these three mindful thoughts, / they immediately emerged from hell / and were reborn in [the world of] the Nectar Drum, / with a lifespan of ten minor kalpas, / all from having given rise to a faithful mind / and reverently bowing to the Buddhas of the ten directions. / Those brāhmaṇas / at first slandered and fell into hell, / but later gained faith and were able to emerge. / How much more so you great bodhisattvas, / fully endowed with shame and conscience, / who are originally devoid of sin! / For the sake of living beings / you perform kṣamā for the four grave prohibitions, / the five unpardonable offenses, / and even the icchantika sins. / If there is an ordinary person / whose body has committed such sins, / if they can perform kṣamā like this, / eradicating the four grave prohibitions, / the five unpardonables, and icchantika offenses, / they will surely attain the Buddha Path; / excluded only are those without faith. / If one has a mind of faith and understanding, / and reverently bows to the Buddhas, / that they would not attain it is impossible.” / At that time King Kalyāṇadarśana / and the three thousand people / with one voice addressed the Buddha: / “When we attain buddhahood, / we vow to cross over the stream of birth and death. / We pray only that the Honoured One of Devas and Humans / will explain and distinguish for us: / If someone upholds, / copies, and recites [this sūtra], / what will their merit be?” / The Buddha said: “King Kalyāṇadarśana, / listen closely now; / I shall explain it for you. / If a person, using the seven jewels, / made offerings to a thousand worlds / and gave them to all beings, / and could furthermore skillfully teach the Dharma, / transforming them to attain the fruit of an arhat, / it would not equal someone / hearing the names of these Buddhas / and having even a single thought of faith, / or even bowing once: / their blessing would exceed that other’s. / How much more so for one who recites and copies, / who reverently trusts and bows in homage— / their merit cannot be measured. / If someone can copy, / uphold, and recite it, / and give rise to the resolve to bow in homage at all times, / this surpasses building stūpas and monasteries / throughout a thousand worlds.” / At that time Mahākāśyapa, / Ānanda, Śāriputra, / the vajra warriors who protect stūpas, / Brahmā, Śakra, / the wheel-turning [kings], and the Four Heavenly Kings / bowed with their heads at the Buddha’s feet, / and with one voice addressed the Buddha: / “After the Tathāgata’s departure from the world, / we shall propagate this / to teach and transform living beings, / and protect and attend to those who bow in homage, / so that their minds are always at peace. / Or if someone has violated and broken the grave prohibitions, / the five unpardonables, or slandered the vaipulya scriptures, / we shall enable them to hear the Buddhas’ names, / and abide peacefully on the pure ground, / so that, like King Kalyāṇadarśana, / in a future age they will see the buddhadhātu.”