大通方廣懺悔滅罪莊嚴成佛經 2

English (machine translation) 2

Language: English

2.1

At that time, the Buddha addressed the Bodhisattva-Mahāsattva *Śraddhāpratibhāna, saying: "Good son, earlier you yourself said that in the past there was a Buddha named Prabhūtaratna, and that tormented sentient beings, upon hearing his name once, were born in heaven at the end of their lives. Now you have requested me again to proclaim the names of the Buddhas, so that sentient beings may leave suffering behind and transcend the world. Therefore, I will now explain the Three Jewels fully for you and the assembly. In principle, they are one jewel; in accordance [with provisional means], three are taught. If a person hears this, single-mindedly keeps it in mind, and, when approaching the end of life, meets a kalyāṇamitra who instructs them to invoke three times the names of the Three Jewels, saying these words:

2.2

Namo Buddhāya. Namo Dharmāya. Namo Saṅghāya.

2.3

"Having chanted this, when that person's life ends, they will not go to the three wretched destinies. According to their wish and pleasure, they can attain rebirth in any of the worlds of the ten directions. They will attend upon the Buddhas, see the Bodhisattvas Mañjuśrī and Samantabhadra expounding the Mahāyāna Great Universal Vaipulya, and having heard the Dharma, they will immediately attain anutpattikadharmakṣānti. Good son, if a person over vast kalpas has broadly cultivated the various practices and deeply planted roots of goodness, they will now be able to hear these names of the Three Jewels."

2.4

At that time, the Bodhisattva *Śraddhāpratibhāna addressed the Buddha, saying: "Bhagavat, why are they called the Three Jewels? Do they have one characteristic, two characteristics, or three characteristics? If they have one characteristic, then that is one refuge. If they have three characteristics, then that is three refuges. If they are three refuges, the Buddha and the Dharma have separate substances, and the Saṅgha is likewise. If they are three refuges, sentient beings, perceiving three, will practice the path for a hundred million kalpas without converging upon the One Vehicle. I only pray that the Bhagavat, for the benefit of sentient beings, will explain this to me. When I have heard this, I will also analyze and explain it for sentient beings, so that after the Buddha's parinirvāṇa, if there are those who hear it, they will come to abide upon the path to [anuttarā samyak]sambodhi."

2.5

At that time, the Buddha praised the Bodhisattva *Śraddhāpratibhāna: "Excellent, excellent! Good son, you are indeed able to inquire of the Buddha about this great matter. One who inquires of the Buddha about this great matter is not on the first bhūmi, the second, the third, the seventh, or the eighth bhūmi; only a great being of the tenth bhūmi, the Cloud of Dharma, is able to inquire of the Buddha about such a great matter. Listen attentively now, and I will explain it for you. Good son, since vast kalpas ago, all sentient beings have been obscured by ignorance, imprisoned in the jail of the three realms, transmigrating through birth and death, with various terrors descending in succession, passing back and forth among the six paths without any place of refuge. Therefore, they have taken refuge in celestial spirits and cast their bodies among tīrthikas, binding their own hands and feet, harming life while seeking life, never escaping momentary calamities—furthermore, avoiding fire only to leap into an abyss, failing in both cases to escape calamity. Therefore, the Great Holy Tathāgata, arising from samādhi out of compassion and pitying their long delusion, expounds the Three Jewels to be the true place of refuge. At first, for those of the beginning and end who study the two vehicles, he spoke of the distinct-substance Three Jewels like a ladder. Later, for great beings who have long cultivated brahma-practices, he spoke of the ultimate, single-substance Three Jewels: within the one Buddha Jewel, there is the Dharma and the Saṅgha. Good son, why are they called jewels? Just as the seven worldly treasures can sustain life, so when the Three Jewels are in the world, they guide and nurture the dharmakāya, and can perpetuate the practitioner's body and life of wisdom; hence they are called jewels. As for the Three Jewels of distinct characteristics: the Buddha manifests in the royal palace, with the two response bodies and the dharmakāya; it is said that this bodhisattva, to deliver sentient beings, cultivated ascetic practices and, beneath the tree at the bodhimanda, manifested the realization of right awakening, awakening himself and awakening others; therefore, he is titled Buddha. 'Buddha' means the Awakened One. The Saṅgha is named from receiving transformation; the disciples follow the teaching and attain the principle, therefore they are called the Saṅgha. There are two kinds of Saṅgha: first, being in harmony, it attains the name of Saṅgha; second, being unconditioned, it is also named Saṅgha. Attaining the unconditioned means that through the liberating wisdom of true emptiness and the unconditioned nature of emptiness, the continuation of confusion is realized and defilements are completely extinguished; having already extinguished the fetters, the noble assembly dwells together, harmonious and without dispute. By these two meanings, it receives the name Saṅgha. Good son, the Dharma refers to all good and evil dharmas, conditioned and unconditioned, and the principles of the Buddhas: evil dharmas should be abandoned, and good dharmas should be revered, both serving as a mental model; these are all the Dharma Jewel. Therefore, the two jewels of the Buddha and the Saṅgha differ in person and are distinct in substance; the Dharma and the Saṅgha and Buddha are identical in substance and difficult to differentiate. Why are they difficult to differentiate? Some might say: 'The two jewels of Buddha and Saṅgha merely refer to practitioners of provisional designation; the fivefold dharmakāya and all the wholesome merits attained by practitioners are divided to form the Dharma Jewel.' This meaning is not correct. Why is that? It is by relying on these various wholesome merits that a person is formed; apart from the Dharma, there is no person—how could there be a separate person together constituting two jewels? Now I explain persons and dharmas as having both identity and difference: because the Dharma forms the person, the Dharma pertains to the person. For this reason, the fivefold dharmakāya, the ten powers, the [four] fearlessnesses, the thirty-two marks, the eighty minor characteristics, the pāramitās, and the immeasurable samādhis are said to be the Buddha Jewel; the fivefold [dharmakāya] of the Hīnayāna is said to be the Saṅgha Jewel. These various merits, conditioned and unconditioned, the characteristics of dharmas and their principles, can serve as a model for use, and are also named the function of the Dharma. These, then, share the same substance; although two senses are spoken of, there is also a substance of Dharma distinct from Buddha, Dharma, and Saṅgha. Such is the Dharma Jewel. These three have been taught; sentient beings who take refuge in them will be able to escape the terrors of birth and death in the three realms. Although all practitioners can escape coarse [suffering], subtle suffering is not yet exhausted. Therefore, the supreme Three Jewels are taught for them. Clarifying the Three Jewels of former days, it was said that the Buddha has suffering, the Dharma is impermanent, and the Saṅgha is also impermanent and suffering, not being a true place of refuge. Now it is taught that the permanent practitioner, having awakened to and comprehended the emptiness of the principle of dharma-nature, forever free from the eight inversions, without suffering of arising, ceasing, agitation, or seeking, is the true place of refuge and is named the Buddha Jewel. The permanent Dharma attained, functioning supremely as a model, is named the true Dharma Jewel. The permanent practitioner, uniting with the true dharma-nature and realizing the permanent and unconditioned, is therefore named the Saṅgha. Furthermore, because the eight inversions are forever exhausted and one is entirely in harmony with the nine noble assemblies, forever free from dispute, it is named the Saṅgha Jewel. The Three Jewels of former days consisted of different persons and distinct dharmas. The Three Jewels of today, within the single substance of one Buddha, are divided into Dharma and Saṅgha. By this meaning, I teach for the sake of the Dharma the Three Jewels of one characteristic, leading all sentient beings now toward the One Vehicle."

2.6

The Bodhisattva *Śraddhāpratibhāna addressed the Buddha, saying: "Bhagavat, what matter should one contemplate to seek the Mahāyāna?" The Buddha said: "Good son, one should contemplate the impermanence of the three realms in order to seek the Mahāyāna."

2.7

The Bodhisattva *Śraddhāpratibhāna spoke again to the Buddha, saying: "What is called contemplating impermanence?" The Buddha said: "One who wishes to contemplate impermanence and eliminate their afflictions should practice right mindfulness, with kindness and compassion as the foremost, expounding the Dharma to deliver people without grasping realization. This is called a bodhisattva not abandoning sentient beings in order to seek the Mahāyāna. Good son, it is like a city, one yojana in length and breadth, with many gates, the road being perilous, dark, and extremely terrifying. There is one who enters this city and experiences happiness. There is another person who has only one son, whom he loves dearly. Hearing from afar that in that city one experiences endless joy, he abandons his son and wishes to enter that city. Using skillful means, this person manages to cross the perilous path and arrives at the city gate. One foot has already entered, and before lifting the other foot, he immediately thinks of his son. He then reflects: 'I have only one son; why, when coming, did I not bring him along after all? Who will nurture and protect him, causing him to be free from all suffering?' He immediately abandons the city of joy and returns to where his son is. Good son, the bodhisattva's kindness and compassion are also like this: for the sake of pity, he cultivates the five supernormal knowledges; having cultivated them, he is on the verge of exhausting the outflows, yet he does not grasp realization. Why is that? Out of pity for sentient beings, he relinquishes the exhaustion of outflows and the five supernormal knowledges, and goes so far as to practice among the stages of ordinary persons. Good son, the city is a metaphor for the joy of great liberation. The many gates are a metaphor for the eighty-four thousand samādhis. The perilous road is a metaphor for the paths of the māras. Reaching the city gate is a metaphor for the five supernormal knowledges. Having one foot enter is a metaphor for wisdom. Having one foot not yet entered is a metaphor for the great bodhisattvas not yet realizing liberation. The words 'one son' are a metaphor for all sentient beings in the five destinies. Caring for the son is a metaphor for the mind of great compassion. Returning to the son's place is a metaphor for taming sentient beings. Truly attaining liberation yet not grasping realization is skillful means. Good son, therefore, the great kindness and great compassion of the Bodhisattva-Mahāsattva, saving and gathering in without abandonment, is inconceivable. Furthermore, good son, a bodhisattva, a great being, from the initial resolve of the mind until definitely reaching bodhi, always undertakes the ten wholesome dharmas for the sake of sentient beings. What are the ten? First, not killing living beings; second, not stealing; third, not engaging in sexual misconduct; fourth, not speaking falsely; fifth, not using divisive speech; sixth, not using harsh speech; seventh, not speaking meaningless words; eighth, not being greedy or jealous; ninth, not having anger and irritation; tenth, not having wrong views. When a bodhisattva is thus complete in kindness and compassion: kindness can teach goodness, seeing what brings joy to the world; compassion can relieve suffering, delivering them from hell. Seeing that sentient beings seek the gate to nirvāṇa but cannot know its location, the bodhisattva ought to cultivate a compassionate mind toward these sentient beings. By the causes and conditions of compassion, he opens the gate of great nirvāṇa for all sentient beings and shows them the place of peace, enabling them to attain the fruit of the Mahāyāna. This is called the practice of a Bodhisattva-Mahāsattva."

2.8

The Bodhisattva *Śraddhāpratibhāna spoke again to the Buddha, saying: "Bhagavat, what is right mindfulness? One should practice the dharma of non-arising and non-ceasing. Bhagavat, what dharma does not arise, and what dharma does not cease?"

2.9

"Good son, it is to cause unwholesome dharmas not to arise and wholesome dharmas not to perish. If one cultivates this practice, although one courses in the three realms, one clarifies and masters the five desires so that none can defile one. Good son, one who wishes to course in the three realms to rescue and deliver sentient beings should travel among the three realms by means of ten dharmas. In accord with conventional worldly designations, the three times are spoken of. Unexcelled bodhi does not exist within the three times. Ultimate bodhi does not fall into any enumerated category, much less among the sentient beings of the three times and three realms. What are the ten? First, whether praised or reviled, one's mind neither increases nor decreases. Second, whether hearing of good or evil, one's mind makes no discrimination. Third, toward both the foolish and the wise, one shows impartial compassion. Fourth, seeing beings high or low, one's thought is ever equal. Fifth, toward slight and scorn, or toward veneration and offerings, one's mind knows no duality. Sixth, regarding the faults and deficiencies of others, one does not see their transgressions. Seventh, one sees that the various vehicles are but the One Vehicle. Eighth, if one hears of the three evil destinies, one is not terrified. Ninth, toward all bodhisattvas, one conceives the thought of the Tathāgata. Tenth, when a Buddha appears in the five turbidities, one conceives the thought of a rare occurrence. When a bodhisattva is thus endowed with these ten dharmas, severing ignorance, the fetters and propensities of affliction will have no power to obstruct him. When the great bodhisattva travels among the three realms, he takes great compassion as the foundation; dwelling in this defiled land, he harmonizes with its light without becoming stained by its dust—this is called inconceivable. If a person in a pure land keeps the precepts for a full kalpa, yet here in this land for merely a moment practices loving-kindness and great compassion, his bodily, verbal, and mental karmas will all attain purity. That which ought to lead to falling into the three evil paths will be eradicated through retributions experienced in the present life. When a bodhisattva is born in this land, he should harbor neither worry nor dread; even if he possesses sins leading to evil destinies, they will be eliminated merely by a headache. Why is this? If a person wishes to sever fetters and extinguish all afflictions, though born in this evil land, he protects the Dharma and increases his wisdom. To dwell in a pure land for countless billions of kalpas, constantly upholding pure precept-practice, is not as good as being born in this land from morning until the next day. I behold the land of Akṣobhya Buddha and the Western Land of Peace and Bliss; these two lands are exceedingly pure and even devoid of the name of suffering and anguish. To create merit there is not yet sufficient to be considered remarkable. If a person in this land can endure unbearable things and also teach others to endure them, his merit is the most supreme. Therefore, bodhisattvas, in coursing through this evil land to rescue and deliver sentient beings, do not harbor the sorrow of afflictions; firmly solidify the mind of bodhi, and you will surely attain the unexcelled path."

2.10

At that time, Ākāśagarbha Bodhisattva said to the Buddha: "We now wish to ask concerning the bodhisattva's causes and conditions for bodhi. If the Buddha would grant permission, we would venture to raise our questions." The Buddha said: "Excellent, excellent! Good son, you have planted roots of goodness under immeasurable hundreds of thousands of Buddhas over countless kalpas, and have long mastered the skillful means practiced by bodhisattvas. For the sake of all bodhisattvas, you ask about the path of firm and steadfast bodhi. Ask whatever questions you resolve upon, and I will analyze and explain them for you."

2.11

Then Ākāśagarbha Bodhisattva, having received permission, said to the Buddha: "Bhagavat, what is meant by a bodhisattva whose mind is firm and steadfast without weariness? What is meant by a bodhisattva whose speech is resolute without intermediate regret? What is meant by a bodhisattva who increases roots of goodness? What is meant by a bodhisattva who has no dread and whose deportment is unswerving? What is meant by a bodhisattva who accomplishes wholesome dharmas? What is meant by a bodhisattva who skillfully understands [how to advance] from the first ground to the tenth ground? What is meant by a bodhisattva who skillfully knows expedients? What is meant by a bodhisattva who skillfully transforms sentient beings? What is meant by a bodhisattva who, life after life, does not lose the mind of bodhi? What is meant by a bodhisattva who can possess single-mindedness without mixed practices? What is meant by a bodhisattva who skillfully seeks the Dharma-jewel? What is meant by a bodhisattva who skillfully transcends the sins of violating the prohibitions and breaking the vinaya? What is meant by a bodhisattva who can obstruct afflictions? What is meant by a bodhisattva who can skillfully adapt and enter all assemblies? What is meant by a bodhisattva who skillfully opens Dharma-gates? What is meant by a bodhisattva who obtains the power of past causes and does not lose roots of goodness? What is meant by a bodhisattva who, without needing instruction from others, can personally practice the six pāramitās? What is meant by a bodhisattva who can renounce dhyāna-concentration to manifest birth in the desire realm? What is meant by a bodhisattva who attains non-retrogression in all Buddha-dharmas? What is meant by a bodhisattva who courses in the three realms, teaching and transforming sentient beings so as to increase their roots of goodness without severing their buddhadhātu?"

2.12

At that time, the Bhagavat praised Ākāśagarbha Bodhisattva, saying: "Excellent, excellent! You are able to question the Tathāgata on matters concerning bodhisattvas. Listen attentively now and consider them well." [Ākāśagarbha said:] "So be it, Bhagavat. We joyfully desire to hear, to receive, and to accept your teaching."

2.13

The Buddha told Ākāśagarbha Bodhisattva: "There are four dharmas that solidify his mind without weariness. What are the four? First, giving rise to great compassion toward all sentient beings; second, making vigorous effort without laxity; third, regarding birth and death as like a dream; fourth, correctly contemplating the wisdom of the Buddha. When a bodhisattva has these four dharmas, he solidifies his mind without weariness.

2.14

"Furthermore, there are four dharmas by which his speech is resolute without intermediate regret. What are the four? First, resolutely expounding the Dharma, fully knowing non-self; second, resolutely declaring of all places of rebirth that they have no delightful characteristics; third, resolutely and constantly praising the Mahāyāna; fourth, resolutely declaring that the karmas of sin and merit do not fail to bring their retribution. These are named the four.

2.15

"Furthermore, there are four dharmas that increase roots of goodness. What are the four? First, keeping precepts; second, extensive learning; third, giving; fourth, renouncing household life. These are named the four.

2.16

"A bodhisattva furthermore has four dharmas by which he is fearless and his deportment is unswerving. What are the four? [Facing] first, loss of gain; second, ill repute; third, censure and humiliation; fourth, suffering and distress. These are named the four.

2.17

"A bodhisattva furthermore has four dharmas that accomplish pure dharmas. What are the four? First, teaching people to believe in sin and merit; second, giving without seeking retribution; third, guarding and preserving the true Dharma; fourth, using great wisdom to instruct all bodhisattvas. These are named the four.

2.18

"Good son, there are furthermore four dharmas by which one skillfully and fully understands [how to advance] from the first ground to the tenth ground. First, planting roots of goodness over a long period; second, being free from all faults; third, skillfully understanding expedients; fourth, diligently practicing vigorous effort, dedicating it to bodhi. These are named the four.

2.19

"Good son, there are furthermore four dharmas by which one skillfully knows expedients. What are the four? First, complying with the intentions of sentient beings; second, giving rise to sympathetic joy at others' merit; third, repenting one's offenses when one has transgressed; fourth, entreating all Buddhas to turn the great Dharma-wheel. These are named the four.

2.20

"Good son, there are furthermore four dharmas by which one skillfully transforms sentient beings. What are the four? First, constantly seeking to benefit and bring peace to sentient beings; second, renouncing one's own pleasure; third, being gentle, compliant, and patient; fourth, being able to eliminate arrogance. These are named the four.

2.21

"Good son, there are furthermore four dharmas by which one can, life after life, not lose the mind of bodhi. What are the four? First, constantly being mindful of all the Buddhas of the ten directions; second, dedicating whatever merits one produces to all sentient beings, always for the sake of bodhi; third, associating closely with good spiritual friends; fourth, extolling the Mahāyāna. These are named the four.

2.22

"Good son, there are furthermore four dharmas by which one can possess single-mindedness without mixed practices. What are the four? First, being free from the mind of a śrāvaka; second, being free from the mind of a pratyekabuddha; third, seeking the Dharma insatiably; fourth, expounding the Dharma broadly to others as one has heard it. These are named the four.

2.23

"Good son, there are furthermore four dharmas by which one skillfully seeks the Dharma-jewel. What are the four? First, conceiving the thought of a treasure regarding the Great Dharma because it is difficult to obtain; second, conceiving the thought of a curative medicine regarding the Great Dharma because it cures the illnesses of sentient beings; third, conceiving the thought of wealth and benefit regarding the Great Dharma because it is never lost; fourth, conceiving the thought of extinguishing suffering regarding the Great Dharma because it leads to nirvāṇa. These are named the four.

2.24

"Good son, there are furthermore four dharmas by which one skillfully transcends the sins of violating the prohibitions and breaking the vinaya. What are the four? First, attaining the patience of the non-arising of dharmas, because all dharmas have no coming; second, attaining the patience of non-cessation, because all dharmas have no going; third, attaining the patience of causes and conditions, knowing that all dharmas arise from causes and conditions; fourth, attaining abiding patience, because there is no succession of different minds. These are named the four.

2.25

"Good son, there are furthermore four dharmas by which one skillfully obstructs afflictions. What are the four? First, the four mindfulnesses; second, guarding the sense faculties; third, being able to obtain the power of wholesome dharmas; fourth, solitary dwelling and seclusion. These are named the four.

2.26

"Good son, there are furthermore four dharmas by which one can skillfully adapt and enter all assemblies. What are the four? First, seeking the Dharma without seeking to excel others; second, constantly generating reverence without arrogance; third, seeking only the benefit of the Dharma without displaying oneself; fourth, teaching people wholesome dharmas without seeking fame or gain. These are named the four.

2.27

"Good son, there are furthermore four dharmas by which one skillfully opens the giving of the Dharma. What are the four? First, guarding and preserving the true Dharma; second, benefiting one's own wisdom as well as benefiting others; third, constantly practicing the ways of good people; fourth, revealing defilement and purity, dark and bright, to others. These are named the four.

2.28

"Good son, there are furthermore four dharmas by which one obtains the power of past causes and does not lose roots of goodness. What are the four? First, seeing others' deficiencies without regarding them as fools; second, constantly cultivating a compassionate mind toward angry people; third, constantly expounding causes and conditions; fourth, constantly being mindful of unexcelled bodhi. These are named the four.

2.29

"Good son, there are furthermore four dharmas by which, without needing instruction from others, one can personally practice the six pāramitās. What are the four? First, constantly giving the gift of Dharma to guide people; second, not speaking of others' transgressions in violating prohibitions; third, skillfully knowing the dharmas of gathering to teach and transform sentient beings; fourth, understanding and penetrating profound dharmas. These are named the four.

2.30

"Good son, there are furthermore four dharmas by which one can renounce dhyāna-concentration to manifest birth in the desire realm. What are the four? First, one's mind is pliant and gentle; second, being able to obtain the power of all roots of goodness; third, not abandoning any sentient beings; fourth, constantly being able to skillfully cultivate the power of wisdom and skillful means. These are named the four.

2.31

"Good son, there are furthermore four dharmas by which one attains non-retrogression in the Buddha-Dharma. What are the four? First, being freed from undergoing immeasurable births and deaths; second, constantly being able to make offerings to immeasurable Buddhas; third, cultivating an immeasurable mind of loving-kindness; fourth, faithfully understanding immeasurable Buddha-wisdom. These are named the four.

2.32

"Good son, there are furthermore four dharmas by which one does not sever buddhadhātu. What are the four? First, for the sake of sentient beings, not regressing from one's original vow; second, receiving faith and practicing giving; third, possessing great aspiration and vigorous effort; fourth, constantly being able with a profound mind to practice the Buddha-path. These are named the four. When a bodhisattva-mahāsattva travels among the three realms, he carries out various practices to benefit sentient beings, ever cultivating what is supramundane without severing the buddhadhātu."

2.33

When these Mahāyāna four dharmas were expounded, forty thousand devas and humans all gave rise to the mind of sambodhi, twenty-five thousand people attained the patience of the non-arising of dharmas, and forty-eight thousand bodhisattvas attained the patience of penetrating the dharmadhātu, skillfully entering the Buddha's wisdom.

2.34

At that time, the Buddha said to Ākāśagarbha Bodhisattva-Mahāsattva: "You should now receive and uphold this sūtra." Ākāśagarbha Bodhisattva said to the Buddha: "Bhagavat, by what name should it be called, and how should we uphold it?"

2.35

The Buddha said: "This sūtra is named 'Great Universal Vaipulya.' It can destroy the realm of Māra, defeat the armies of tīrthikas, extinguish defilements, unbind the fetters of the five desires and false views, shatter the prison of the three realms, release [beings from] various births and deaths, lead them toward the house of nirvāṇa, moisten and benefit the seeds of the direct cause that have long been parched, rain down the great contributory cause of the Dharma rain of the six perfections, cause the sprouts and blossoms of the three vehicles of sentient beings to grow, and accomplish the ultimate fruit of the bodhi of the One Vehicle. Good man, you asked for the name of the sūtra; I have spoken it thus. You should accept and uphold it."

2.36

At that time, Ākāśagarbha Bodhisattva said to the Buddha: "Bhagavat, in the past, in the presence of immeasurable Buddhas, in immeasurable assemblies, and among immeasurable multitudes, I have heard various dharmas, various affairs, various marks, and various vehicles, but never have I heard such a rare Dharma, such rare affairs, such rare marks, and such a rare Mahāyāna! I shall constantly accept and uphold it, causing it not to be severed. Bhagavat, the Tathāgata is eternal; the Dharma and the Saṅgha are imperishable. Sentient beings of the three realms are born of themselves and perish of themselves; not seeing the Tathāgata and the Dharma and Saṅgha, they proclaim that [the Buddha] has passed into extinction. Now, relying on the Buddha's spiritual power, we roam in the three realms, conforming to the needs of the times and provisionally proclaiming [your] passing into extinction. Bhagavat, now, after the Buddha's passing into extinction, together with eighty thousand mahāsattvas of the Dharma-body endowed with long-standing wisdom, I will propagate this sūtra, causing sentient beings throughout the Dharma realm to accept, uphold, read, recite, and practice it as taught, becoming Buddhas simultaneously, yet without ever letting go. Bhagavat, if a good man or good woman in the defiled, evil age after the Buddha's passing into extinction accepts, upholds, reads, recites, or copies this sūtra, how much merit will they obtain?"

2.37

The Buddha said: "Good man, if someone gave away three thousand great thousand worlds filled with precious jewels in charity, it would not compare to hearing the name of this sūtra; the latter's merit surpasses the former. Setting this matter aside, if someone gave away ten thousand worlds filled with precious jewels in charity, it would not compare to someone who embraces and upholds this sūtra; the latter's merit is greater than the former. Setting this matter aside, if someone gave away worlds of the ten directions filled with precious jewels in charity, it would not compare to someone who copies this Great Universal Vaipulya Mahāyāna scripture, even a single character, a single phrase, or a single verse; the latter's merit is greater than the former. Setting this matter aside, although one gives away the precious jewels of immeasurable lands, it does not compare to reading and reciting a single verse with sincere mind. Setting this matter aside, although one gives away the lives of sentient beings filling ten thousand worlds, it does not compare to understanding the meaning of a single phrase with sincere mind, or explaining the meaning of a single verse to others; the latter's merit surpasses the former. Why is this? The giving of wealth and food is worldly charity; it nurtures physical life, but does not transcend the world. The Dharma gift of the Mahāyāna nurtures sentient beings' roots of the path to bodhi and can sustain the eternal life of wisdom in the three vehicles. Good man, though one who reads and upholds this sūtra was originally an evil person, now they are a good person; though originally a suffering person, now they are a happy person; though originally a bound person, now they are a liberated person; though originally uncrossed, now they are a crossed person; though originally without wisdom, now they are a master of discourse; though originally with outflows, now they are without outflows; though originally [practicing] ordinary practice, now they are [practicing] noble practice; though originally having strayed from the path, now they enter the noble path. Although their body is that of an ordinary person, by reading and upholding this sūtra, their wisdom is equal to noble wisdom; although they originally had defilements, by reading and upholding this sūtra, they share nirvāṇa together with all the Buddhas and Tathāgatas."

2.38

Ākāśagarbha Bodhisattva said to the Buddha: "Bhagavat, as the Buddha has said, what was originally ordinary practice is now noble practice; what was originally defilement, through reading and upholding this sūtra, comes to share nirvāṇa together with all the Buddhas and Tathāgatas. If those who have broken the precepts, committed the five unpardonable offenses, and slandered the True Dharma read and uphold this sūtra, sever their defilements, and equally attain nirvāṇa, this meaning is difficult to comprehend. We only pray that the Bhagavat will explain it for us."

2.39

The Buddha said: "Excellent, excellent! Good man, you are able to question well, and I am able to answer well. Good man, it is because all sentient beings do not encounter the Buddha that they hold false views, break the precepts, and slander the True Dharma. If the Buddha were in the world, they would never break the precepts or slander the True Dharma. Why is this? It is like an elder who has only one son, whom he loves dearly. When the father is present, he instructs him day and night, and [the son] complies with everything. The son is filial; receiving his father's instruction, he violates nothing at all. If the father travels far away and does not return in time, the son, through forgetfulness and error, commits many violations. Because [the father] does not return in time, [the son] cries out that he is dead; weeping and wailing, he is again like one committing rebellion, distraught with grief, having lost his senses and forgotten his father's original teachings, seeming not to comply, just like slandering the Dharma. After a long time, the father returns from his distant journey, and the son rejoices; remembering his father's original teachings, he accepts and upholds them without violation. Because he sees his father, he has faith and knows he is not dead, so this is not called falling into rebellion. Taking his father's original commands, he acts in accord with the instructions, so this is not called slander. Good man, the elder is the Tathāgata; the only son is all sentient beings; the commands are the disciplinary precepts; travelling far away is [transforming beings] elsewhere; not seeing the father is proclaiming [his] extinction; sorrow and affliction are hindrances; not upholding is breaking the precepts; proclaiming [his] extinction is the unpardonable offense; confusion about the principle is slander. When the Tathāgata, the Bhagavat, returns from transforming elsewhere, sentient beings see him and immediately give rise to faith, knowing that the Buddha does not pass into extinction. When the Buddha preaches the Dharma for them, they regain their original mind, which is not called breaking the precepts. Because they know he does not pass into extinction, it is not called falling into rebellion. Acting in accord with the instructions, they understand the principle, which is not called slandering the Dharma.

2.40

Good man, one who reads and upholds this sūtra can eradicate the heavy and evil sins of immeasurable births, deaths, and defilements. Hearing the name of this sūtra is immediately to hear the Buddha. Seeing this sūtra is immediately to see the Buddha. Upholding this sūtra is immediately to uphold the body of the Buddha. Practicing this sūtra is immediately to practice the Buddha's deeds. Preaching this sūtra is immediately to preach the Buddha's deeds. Understanding this sūtra is immediately to understand the Buddha's meaning. If one practices the Buddha's deeds and well understands the Buddha's meaning, such a person will be forever free from defilements. Why is this? Having encountered this sūtra, they sever defilements.

2.41

Good man, if eighty thousand kalpas are taken as one day, thirty such days as one month, and twelve months as one year, and through such a count of years one passes hundred thousands of millions of kalpas to encounter a single Buddha, and again passes such a number to encounter a single Buddha, this sūtra is harder to encounter even than that. To encounter this sūtra is to encounter all the Buddhas of the ten directions and the three times. Therefore, the wise accept, uphold, read, recite, copy, and explain it; it can eradicate false views, ignorance, defilements, fetters, outflows, and heavy sins. Abiding in the field of merit, they can consume immeasurable worldly offerings."

2.42

Ākāśagarbha Bodhisattva said to the Buddha: "Bhagavat, even a pratyekabuddha cannot consume worldly offerings; how much less could an ordinary person consume offerings?"

2.43

The Buddha said: "Good man, that a pratyekabuddha cannot consume offerings is impossible. Although they cannot preach the Dharma to cross over people, they enter dhyāna-samādhi, and arising from samādhi, they manifest great spiritual powers to cross over all sentient beings; they are able to consume offerings."

2.44

At that time, Ākāśagarbha Bodhisattva said to the Buddha: "Bhagavat, it is said in the sūtras that those of false views and broken precepts may not dwell in the same state, drink from the same river, recite the precepts, hold poṣadha, perform kṣamā, or conduct pravāraṇā together. Such a person is named one who has fallen away from the noble path and does not enter into the community's assembly. How can it be said that they can consume offerings? If they consume offerings, they would receive the worthy-of-offerings status equally with the Buddhas, surpassing the arhats and pratyekabuddhas. We only pray that the Bhagavat will explain this in detail. Having heard this, I will also explain it for sentient beings just as the Buddha has explained it, causing them to attain deliverance."

2.45

The Buddha said to Ākāśagarbha Bodhisattva: "Excellent, excellent! Good man, now endowed with compassion, pitying sentient beings, you ask about this matter. Listen attentively, listen attentively, and reflect upon it well! I shall explain it in detail for you. Good man, the realm of this sūtra is not what is known by śrāvakas and pratyekabuddhas, nor is it the sphere of contemplation of māras, tīrthikas, or ordinary persons. Only the Buddha can know it, and you also are able to comprehend it. Good man, I always tell those who practice the bodhisattva path to practice dāna without regarding good or bad, and the field of merit is accomplished.

2.46

And I have spoken these words: Giving to an animal yields a hundredfold retribution of merit; giving to an icchantika yields a thousandfold retribution of merit. Good man, one who severs the roots of goodness goes to the icchantikas at death; one without shame and remorse goes to the animals at death. If animals and icchantikas, when their retributions ripen, can still receive offerings and plant fields of merit for people, how much more so this person! For this reason, now this Mahāyāna, the Great Universal Vaipulya, has great and inconceivable awe-inspiring power, and can cause [the sins of] broken precepts, the five unpardonable offenses, slandering the True Dharma, false views, and defilements to be wholly eliminated, so that they are able to receive offerings."

2.47

Ākāśagarbha Bodhisattva said to the Buddha: "Bhagavat, the Buddhas and Tathāgatas are inconceivable; the spiritual power of the Great Universal Vaipulya is also inconceivable; and the merit of the person who accepts and upholds this sūtra is also inconceivable." The Buddha said: "So it is, so it is! Just as you have said, they obtain inconceivable, boundless merit."

2.48

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."

2.49

The Buddha said to Ākāśagarbha Bodhisattva: "Good son, the Tathāgata accomplishes immeasurable merits, and therefore achieves the thirty-two marks. If I were to explain them in detail, an entire kalpa would not suffice; now I shall briefly explain them for you. Because the Tathāgata protected pure precepts with utmost sincerity, he attained the mark of level feet. Because he cultivated various kinds of gifts, he attained the mark of thousand-spoked wheels [on his soles]. Because he did not deceive any sentient beings, he attained the mark of projecting heels. Because he protected the true Dharma, he attained the mark of long, slender fingers. Because he did not destroy others, he attained the mark of webbed fingers and toes. Because he offered fine garments in giving, he attained the mark of soft hands and feet. Because he gave pure food, he attained the mark of the seven rounded parts of the body. Because he delighted in hearing the Dharma, he attained the mark of legs like the king of deer. Because he concealed the faults and transgressions of others, he attained the mark of the sheath-concealed organ. Because he cultivated the ten virtuous dharmas, he attained the mark of an upper body like a lion king. Because he constantly transformed sentient beings with good dharmas, he attained the mark of well-filled clavicles. Because he rescued and protected those who were terrified, he attained the mark of rounded arms and elbows. Because when seeing others engage in deeds for the Three Jewels he took joy in assisting them, he attained the mark of hands touching the knees. Because he constantly cultivated the myriad good dharmas, he attained the mark of a pure body. Because he constantly gave medicine to the sick, he attained the mark whereby food consumed appears fully upon reaching the throat. Because he constantly generated adornment and cultivated good dharmas, he attained the mark of cheeks like a lion. Because his mind was impartial toward sentient beings, he attained the mark of forty teeth. Because he delighted in harmonizing disputes, he attained the mark of closely spaced teeth. Because he gave precious jewels, he attained the mark of even teeth. Because body, speech, and mind were pure, he attained the mark of two white canine teeth. Because he guarded against the four faults of speech, he attained the mark of a broad and long tongue. Because he accomplished immeasurable merit, he attained the mark of the supreme taste among tastes. Because he always addressed sentient beings with gentle words, he attained the mark of a voice like Brahmā. Because he cultivated a compassionate mind, he attained the mark of slender and long eyes. Because with utmost sincerity he sought supreme bodhi, he attained the mark of eyelashes like a royal bull. Because he praised whatever merits others possessed, he attained the mark of the white curl of hair between his eyebrows. Because he respectfully made offerings to his parents, upādhyāyas, and ācāryas, he attained the mark of the fleshy protuberance on the crown of his head. Because he delighted in expounding the Mahāyāna Dharma, he attained the mark of a soft body. Because he delighted in giving bedding and mats, he attained the mark of golden radiance. Because he avoided idle worldly talk in assemblies, he attained the mark of each single pore having hair growing turned to the right. Because he gladly accepted the instructions of good friends, masters, and elders, he attained the mark of body hairs pointing upward. Because he did not inflict evil deeds upon sentient beings, he attained the mark of refined, brilliant hair colour. Because he constantly exhorted sentient beings to cultivate samādhi, he attained the mark of being well-rounded like a nyagrodha tree. Because wherever he was born he delighted in making Buddha images, he attained the mark of Nārāyaṇa's strength. Good son, the bodhisattva-mahāsattva accomplishes such immeasurable merits, thereby obtaining these thirty-two marks."

First 49 of 56 passages. Read on

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大通方廣懺悔滅罪莊嚴成佛經 — Classical Chinese