大通方廣懺悔滅罪莊嚴成佛經 3

English (machine translation) 3

Language: English

3.1

At that time, because Bodhisattva *Faith-Sign (Xinxiang), for the sake of all sentient beings and himself, inquired about the names of all Buddhas, Śākyamuni Buddha, having spoken of the Buddhas of the ten directions and three times, the twelve divisions of scriptures, and the great bodhisattva Saṅgha, wished to roar the great lion's roar. The lion's roar means definitive speech. Definitive speech means clearly knowing that the Tathāgata is ever-abiding and unceasing, and declaring that sentient beings all possess the buddhadhātu, so that the māras are terrified and the tīrthikas submit; therefore it is called the lion's roar. Having thus clearly expounded it, his tongue covered the three-thousand great thousandfold world, and all worlds shook in six ways. Shaking in six ways means: rising in the east and sinking in the west; rising in the west and sinking in the east; rising in the south and sinking in the north; rising in the north and sinking in the south; rising in the middle and sinking at the edges; rising at the edges and sinking in the middle. These are called the six ways of shaking. Furthermore, from the base of his tongue he emitted a great light. The great light shone universally. Shining universally means turning the impermanent into the permanent, turning the impure into the pure, turning suffering into joy, and turning ignorance into brilliance. At that time, in the places illuminated by the Buddha's light, mountains, forests, lands, rivers, great oceans, the Iron Ring Mountains, rivers, and all hells, high and low became level, and all were pure without any defilement, just like the Pure Adorned Full Moon World of the east.

3.2

At that time, the emanated Buddhas of Śākyamuni descended from the sky like falling flowers and surged forth from the earth like billowing clouds, filling the entire empty space without any gap. Then the emanated Buddhas, with different mouths but the same voice, all said: 'The Tathāgata's nature is eternal and unceasing; all sentient beings possess the buddhadhātu; all dharmas ultimately return to emptiness; and the causes and effects of myriad practices all return to the One Vehicle.' Sentient beings saw them, and after having spoken these words, they suddenly vanished, and only Śākyamuni was seen seated on his original seat. At that time, the entire great assembly all saw the emanated Buddhas; they saw them solely through the supernatural power of Śākyamuni. When the compassionate father Śākyamuni manifested this supernatural power and majestic virtue, within the assembly bodhisattvas numerous as the sands of forty Ganges Rivers attained anutpattikadharmakṣānti; eighty thousand śrāvakas gave rise to the Mahāyāna mind; ten thousand monks attained the path of arhatship; eighteen thousand nuns attained the path of anāgāmin; four hundred million upāsakas attained the path of sakṛdāgāmin; one billion upāsikās attained the path of srotāpanna; and immeasurable devas and humans attained dharma-eye purification, recognized their own past lives, and knew that conditioned dharmas are all impermanent.

3.3

At that time, in the assembly, the bodhisattva mahāsattva Siṃhanāda arose from his seat, straightened his robes, touched his head to the Buddha's feet in reverence, and said to the Buddha: "Bhagavat, as said above, hearing the name of the Buddha also eradicates sins; hearing the name of the Dharma also eradicates sins; hearing the name of the Saṅgha also eradicates sins. Is this by the power of the Buddha, by the power of the Dharma, or by the power of the Saṅgha? If it is by the power of the Buddha, one should seek the Buddha; if it is by the power of the Dharma, one should seek the Dharma; if it is by the power of the Saṅgha, one should seek the Saṅgha. Why is there a need to seek all three? As said above, there is only the One Vehicle; sentient beings see three, and the Buddha himself spoke of three, so how much more so sentient beings?"
The Buddha told the bodhisattva mahāsattva Siṃhanāda: "Excellent, excellent! Well asked is this meaning, which benefits sentient beings. Listen attentively! Listen attentively! I shall now explain and analyze it for you. It is not merely the power of the Buddha, not merely the power of the Dharma, and not merely the power of the Saṅgha: all are the collective power [of the Three Jewels]. The Buddha is the refuge and parent of sentient beings; the bodhisattva-saṅgha is the witness and spiritual friend. If confused children, sentient beings, awaken, they will spontaneously give rise to revulsion [for saṃsāra]; because their power of mindfulness is great, they seek to escape the great ocean of afflictions in the three realms. The vaipulya scriptures serve as a great vessel for them. Good son, the Buddha is the Dharma; the Dharma is the Saṅgha; the Saṅgha is the unconditioned; the unconditioned is emptiness. The unconditioned is empty, the conditioned is empty, the internal is empty, the external is empty, the great is empty, the small is empty—all return to the one emptiness, and there is no other distinct emptiness. Good son, as for what you just asked: one should seek the one; why need one seek three? Good son, it is like a person who is terrified of empty space, wandering everywhere and hiding to protect their body, yet never leaving empty space. Good son, what the Buddhas of the ten directions speak and what I speak—the ten thousand wholesome causes and conditions, the Three Jewels, and the three vehicles—do not exceed the one. For the sake of all sentient beings who are good in the beginning, middle, and end, they are explained distinctively as three; therefore they are called the Three Jewels of One Characteristic."
Bodhisattva Siṃhanāda said: "Excellent, excellent! It is truly as the holy teaching says. I already knew this long ago, but asked about such matters for the sake of all sentient beings."

3.4

The bodhisattva mahāsattva Siṃhanāda said further to the Buddha: "Bhagavat, as the Buddha has said, there are neither two nor three. These vaipulya scriptures are the mother of all Buddhas, the great path of bodhisattvas, the eyes of practitioners; they rein in all wrong views, rescue and protect those who have lost their minds, close off the three evil destinies, open the gate to unexcelled bodhi, advance all the śrāvakas, and direct them toward the Mahāyāna. I shall protect them with a great dhāraṇī-mantra. I shall also protect those who purely maintain moral conduct and cultivate and study this sūtra. Or if someone reveres this scripture and cultivates for seven days, and evil māras wish to come and harass them, I will cause all evil māras to find no opportunity. Bhagavat, I protect this sūtra to cause it to abide long and bring bodhi-nature to its fullness."
The Buddha said: "Good son, in protecting this sūtra, you protect the Three Jewels, and you also protect those who practice the teaching."

3.5

At that time, the Bodhisattva Siṃhanāda spoke a mantra before the Buddha, saying:

3.7

"Recite it one hundred times in a single reading, and circumambulate to the right seven times. Do this for seven days, at three periods each day. During those seven days, do not think of other sūtras; keep your mind fixed on the vaipulya, and do not attend to other realms."

3.8

"Bhagavat, this dhāraṇī-mantra was spoken by eight million billion Buddhas. I now speak it. If anyone slanders this mantra, they slander these Buddhas and Tathāgatas. Those who have slandered this mantra will fail to attain the Path for life after life, and will not escape the three realms. Why is this? This mantra can cause those who have lost their minds to regain their original mind. If this dhāraṇī-mantra once passes through their ears, and having heard it they copy it, refrain from meat and alcohol, maintain the pure precepts, stay away from frivolous debates, do not enter noisy marketplaces, constantly practice great compassion, and esteem sitting in meditation, then even if such a person has grave offenses of the three hindrances from immeasurable kalpas, once they hear this mantra, accept and uphold it with utmost sincerity, recite it daily, and keep the scripture in mind without forgetting, that person will not fall into the three paths, up until they attain bodhi."

3.9

The Buddha told Bodhisattva Siṃhanāda: "Excellent, excellent! You are able to protect the Three Jewels, mindfully show compassion to sentient beings, cause them to escape the three realms of existence, and speak such a mantra, creating great benefit, opening up, illuminating, and guiding immeasurable practitioners, and severing all wrong views. Good son, all sentient beings who hear your name or the sound of the mantra, and who revere it with faith without disparaging it, will be peaceful and secure in this present life. When their life comes to an end, they will constantly see all Buddhas, will also get to see me, and will also see your person and all the bodhisattvas. They will know for themselves that they will become Buddhas, with absolutely no doubt. That all perceive the buddhadhātu is entirely due to pure faith. The ten thousand wholesome acts achieve the Buddha path and will surely abandon all evils."
The Buddha said: "If there is a good man or good woman who, after my parinirvāṇa, for a day, or a night, or a single period, or even a single thought-moment, pays homage to the Buddhas of the ten directions and the three times, the twelve divisions of scriptures, and all the great bodhisattvas, mindfully dwelling on the Mahāyāna and contemplating the ultimate truth, then in a single thought-moment, in the snap of a finger, all of this person's evil karmas—the ten unwholesome deeds, the five unpardonable offenses, and slandering the vaipulya—will be completely eliminated without remainder. If there is a monk, a nun, a bodhisattva, a novice monk, or a novice nun who has lost their original mind and committed the four parājikas, the eight grave offenses, the six grave offenses, the ten unwholesome deeds, the five unpardonable offenses, or slandered the vaipulya, if they now give rise to faith and pay homage to the names of the Buddhas of the ten directions and the three times like this, such evil karmas will be completely eradicated without remainder."
When this was said, at that time Prince Sudarśana from the time of Dīpaṃkara Buddha, together with three thousand people, suddenly came to the Buddha's place, touched their heads to the Buddha's feet, and spoke to the Buddha in unison: "Bhagavat, over immeasurable kalpas, we have committed evil karmas that cannot be fully recounted. We have committed the ten unwholesome deeds, or committed the five unpardonable offenses and slandered the vaipulya, or created immeasurable asaṃkhyeya sins. We seek to rely on the Tathāgata, the twelve divisions of scriptures, and the assembly of all bodhisattvas to disclose and repent them. We only pray you will grant us permission."
The Buddha said: "Excellent, excellent! A fearful mind is hard to give rise to; wholesome roots are hard to develop. Those who wish to repent the ten unwholesome deeds, wish to repent the five unpardonable offenses, and even the icchantika who wishes to see the buddhadhātu, should do so. Speak as you wish!"

3.10

At that time, the three thousand people, hearing the Buddha's compassionate voice, adjusted their robes, joined their palms in reverence, bared their right shoulders, knelt on their right knees, and spoke these words: "Bhagavat, we now take refuge in the Buddhas of the ten directions, take refuge in the Dharma of the ten directions, and take refuge in the Saṅgha of the ten directions. Next, we also take refuge and bow our heads to Akṣobhya Buddha of the east; we also take refuge in Ratnaketu of the south; we bow our heads to Amitābha Buddha of the west; we also take refuge in Dundubhisvararāja of the north; we bow our heads to Gandhaprabhāsa Tathāgata of the zenith; we also take refuge in Koṭibimba of the nadir; we bow our heads to the Mahāsattva Samantabhadra of the east; we also take refuge in Vasumdhara of the south; we bow our heads to the Mahāsattva Avalokiteśvara of the west; we also take refuge in Pūrṇacandra of the north; we bow our heads to the Mahāsattva Ākāśagarbha of the zenith; we also take refuge in Dṛḍhabhadra of the nadir; we bow our heads to our fundamental teacher, Dīpaṃkara Tathāgata; we also take refuge in the buddhadhātu of the future; we bow our heads to the emanated transformation Buddhas of other directions; we take refuge in our present teacher, Śākyamuni; we bow our heads to the Mahāsattvas Vimalakīrti and Mañjuśrī; we also take refuge in Ānanda and Kāśyapa; we bow our heads to the noble ones of the four paths who have appeared; we also take refuge in those of initial aspiration with instruction; we bow our heads to the great canon of the twelve divisions of scriptures and the vaipulya standard texts; we also take refuge in all other sūtras and teachings; we bow our heads to the eight shares of relics and images; we also take refuge in the presently existing Buddha activities. May the four kings of the four directions, Trāyastriṃśa, Śakra, Brahmā, the heavens of the thirty-three, the heavens of empty space, those on the earth and beneath the earth, and all ṛṣis beneath the mountains, forests, and trees who possess great supernatural feet, divine eyes, and divine ears, hear and know this, and bear witness for all! May all sentient beings who have not yet repented have their sins eradicated!"
They spoke these words: "From beginningless worlds down to our present evil bodies, with crazed and confused minds, immeasurable inverted views, afflictions, and evil karma that cannot be fully recounted, we did not realize the many sins we committed. Our evil minds flared fiercely; not seeing future lives, we saw only the present. We delighted in practicing afflictions and kept distant from wholesome roots. Obstructed by evil karma, we associated with bad companions. We committed unvirtuous acts toward monks, unvirtuous acts toward nuns, and unvirtuous acts toward parents. Or, acting willfully, we used garland articles belonging to the Saṅgha. Toward the saṅgha of the five divisions, we created rights and wrongs, or spoke of immeasurable evil karmas of the world, or killed sentient beings with the wholesome roots of bodhi, or slandered dharma masters, explaining the Dharma as non-dharma and non-dharma as the Dharma, claiming that the Tathāgata is impermanent, the True Dharma is impermanent, and the Jewel of the Saṅgha is impermanent; we did not delight in the giving of wisdom, and faithfully accepted heterodox teachings. Therefore, today, with immeasurable dread and immeasurable shame, we take refuge in the Three Jewels, the compassion of the Buddhas, the vaipulya parents, and the bodhisattva spiritual friends. Grant us permission to disclose and repent. We pray that the grave sins of birth-and-death accumulated over immeasurable kalpas be eliminated, and we vow never to commit them again!"

3.11

"Furthermore, Bhagavat, over immeasurable kalpas we have committed the five unpardonable offenses, or violated the prohibitive precepts of past, future, and present Buddhas, engaging in the conduct of an icchantika, uttering coarse and evil words, and slandering the True Dharma. Having committed such grave karma, we never reformed or repented, our minds devoid of shame. Or we committed sins such as the ten unwholesome deeds and five unpardonable offenses, knowing full well that we committed such grave matters, yet our original minds initially had no dread or shame; we silently received offerings without ever disclosing [our sins]; toward that True Dharma, we had no mind to protect, cherish, or establish it, and in the meantime spoke disparagingly and contemptuously with many faults and evils; or we said that there is no Buddha, Dharma, or Saṅgha; or we created grave sins of the uninterrupted hells such as the ten unwholesome deeds and five unpardonable offenses. Therefore, today, with immeasurable dread and immeasurable shame, we take refuge in the Three Jewels, the compassion of the Buddhas, the vaipulya parents, and the bodhisattva spiritual friends. Grant us permission to disclose and repent. We pray that the grave sins of birth-and-death accumulated over immeasurable kalpas be eliminated, and we vow never to commit them again!"

3.12

"Furthermore, Bhagavat, over immeasurable kalpas we have held the four inverted views, or called the dharmas of the four parājikas sthūlātyayas, called the sthūlātyaya dharmas the four parājikas, called offenses non-offenses, called non-offenses offenses, called minor sins grave, called grave sins minor, seen the pure as impure, and seen the impure as pure. Or with wrong views, we praised and spoke of secular texts, disrespected Buddhist scriptures, engaged in evil polemics, and kept the eight impure things; we took what was truly the Buddha's word to be the words of māra, and took what was truly the words of māra to be the Buddha's word. Or we faithfully accepted what was taught by the six teachers; or we said: 'The Tathāgata today enters final nirvāṇa, and the Three Jewels are impermanent,' generating delusions and immeasurable inverted views in body and mind. Therefore, today, with immeasurable dread and immeasurable shame, we take refuge in the Three Jewels, the compassion of the Buddhas, the vaipulya parents, and the bodhisattva spiritual friends. Grant us permission to disclose and repent. We pray that the grave sins of birth-and-death accumulated over immeasurable kalpas be eliminated, and we vow never to commit them again!"

3.13

Furthermore, Bhagavat: we, whether from immeasurable kalpas or in this single life, have misappropriated the property of the cāturdiśa Saṅgha, or misappropriated the property of the Saṅgha of the ten directions, or misappropriated the property of the present Saṅgha, or misappropriated the property of the five divisions of the Saṅgha, down to the property of a single monk or the property of all dānapatis. Or we have claimed of ourselves: 'I have attained the true Dharma, the four dhyānas, and the four fruits.' Through these evil karmas and unwholesome conditions, or having originally gone forth [into monastic life], we committed the four pārājikas, the eight grave offenses, the six grave offenses, the thirteen saṅghāvaśeṣas, the two aniyatas, the thirty naiḥsargika-prāyaścittikas, the ninety-one prāyaścittikas, the four pratideśanīyas, the numerous śaikṣa dharmas, and the seven adhikaraṇa-śamatha dharmas; or we violated each and every such precept, from duṣkṛta up to the four pārājikas. Or we committed the five unpardonable offenses, slandered the true Dharma and the profound sūtras, performed the deeds of an icchantika, and concealed them without repenting, so that they increased day and night. We have heard the Buddha say: 'If one violates the four pārājikas, up to the five unpardonable offenses, or slanders the true Dharma, if one does not disclose them, one will certainly fall into hell; the Buddhas, bodhisattvas, śrāvakas, and pratyekabuddhas cannot rescue or protect them, nor can teachers, monks, parents, gods, or worldly people rescue them.' For this reason, today we have immeasurable terror and immeasurable shame. For this reason, today we take refuge in the Three Jewels: Prabhūtaratna of the past, the thousand Buddhas of the future, the present Buddhas that are the emanations of Śākya[muni], the compassion of all Buddhas, the vaipulya parents, and the bodhisattva kalyāṇamitras. Grant permission to us to disclose and make kṣamā, wishing to eradicate the afflictive hindrances, karmic hindrances, retributive hindrances, the four pārājikas, the [crimes of] uninterrupted [hell], and the grave sins of the ten evils from immeasurable kalpas onward.

3.14

Furthermore, Bhagavat: we now, on behalf of all sentient beings and our own bodies, before the Buddhas of the ten directions, now make kṣamā. All sentient beings, from immeasurable kalpas, have not recognized all Buddhas nor the kindness of parents, have not understood wholesome dharmas, and have committed many evils. Relying on their caste and wealth, in the vigor of youth they were heedless and committed various evil karmas. Following what was in their minds, they did not see their faults. In the foolish actions of ordinary people, covered by the darkness of ignorance, they associated with evil friends, and afflictions disordered their minds. Through the conditions of the five desires, anger arose in their minds; not knowing satisfaction, they therefore committed many evils. Associating with non-Aryas, stinginess and jealousy arose. Through the conditions of poverty, they committed various evils; and on account of female forms, they deceitfully and flatteringly committed evil. Bound and subject to others, they were constantly in terror and could not attain mastery. Tormented by the afflictions, greed, anger, and delusion agitated their minds; driven by craving, they committed various evils. The collections of the three karmas of body, speech, and mind—all such sins we now make kṣamā for. Or having failed to respect the Buddha, the Dharma, and the holy Saṅgha—all such sins we now make kṣamā for. Or having failed to respect the bodhisattvas and pratyekabuddhas—all such sins we now make kṣamā for. Out of lack of wisdom, having slandered the true Dharma and not knowing to respect parents and teachers—all such sins we now make kṣamā for. Covered by folly and delusion, through arrogance and heedlessness, driven by greed, anger, and delusion, they committed various evils—all such sins we now make kṣamā for. We now make offerings to the Buddhas of the ten directions, wishing that all sentient beings may be caused to abide in the ten stages and all be fully endowed with the Tathāgata's correct enlightenment.

3.15

Then the Buddha said to Prince Sudarśana: 'Excellent, excellent! Great being, great being! You can yourself contemplate your body's unwholesome and evil karma, generate great terror, disclose various evils, and furthermore make kṣamā for all sins on behalf of sentient beings. For this reason, you are called a true great being. You yourself abandon all evils and furthermore cause sentient beings to keep far away from all evils; therefore you are called a true great being. You do not make vows for yourself first, but vow first for sentient beings, causing them to attain correct enlightenment; therefore you are called a true great being, a true great being.'

3.16

Then Prince Sudarśana and the three thousand people, having finished making kṣamā, praised the Buddha in verse:

3.17

Only the Buddha alone is uniquely supreme, / The parent of the three realms, the omniscient one. / Equal to all, having none equal to him, / I bow my head to the Bhagavat, of rare comparison. / Ordinary people practice generosity for their own benefit, / Seeking reward, they give with wealth; / The Buddha's great benevolence is free of such things, / Benefiting enemies, kin, the hated, and the beloved equally. / To the person of great vigor I take refuge; / The Buddha is the supreme honored one among two-legged beings. / Those with the eye of wisdom can know and see; / The gods do not comprehend this wisdom. / To the Buddhas of the past, future, and present, / To them all I bow my head in reverence. / Thus I now take refuge in the Buddha, / And likewise revere the two Bhagavats.

3.18

At that time, the Buddhas of the ten directions spoke verses of instruction for Prince Sudarśana and the three thousand people:

3.19

If you wish to seek the Buddha path, / Constantly follow those of much learning, / Regarding them as you would serve a good teacher; / Attaining Buddhahood will not be long. / If one keeps the precepts purely, / This is called a true monk. / If there is one who can contemplate emptiness, / This is called attaining samādhi. / If there is one who can be vigorous, / This is called a practitioner of the path. / If there is one who attains nirvāṇa, / This is called true joy. / A great śramaṇa who holds the precepts, / A pure nun of the great precepts, / Constantly performs poṣadha every half month, / Purifies themselves and practices begging for food, / With their body covered by the saṅghāṭī, / Robes and bowl accompanying their body as they go— / All the gods are filled with joy, / Reverently joining their palms in homage. / I will send the devas and humans / To act as their servants, / Just as the lesser gods / Serve Śakra Devānām Indra. / Today they obtain a present retribution, / And in the future it will be immeasurable. / Going forth and keeping the prohibitive precepts / Is called repaying the Buddha's kindness. / Furthermore, King Sudarśana, / Excepting myself and the bodhisattvas, / All people in the world / Who give rise to pure faith in their minds, / Fully understanding that the Buddhas of the ten directions / Are eternally abiding and do not enter nirvāṇa, / And that the Dharma and Saṅgha are also like this— / All such people / Are called repayers of the Buddha's kindness.

3.20

Furthermore, King Sudarśana, / All people in the world / Whose minds are free of marks of discrimination, / Fully understanding the path of the One Vehicle, / That in past and future, / The ten directions and the present, / There is only the one Buddha Vehicle, / With neither two nor three— / If they can generate this intention, / Their minds free of marks of discrimination, / All such people / Are called repayers of the Buddha's kindness. / Furthermore, King Sudarśana, / If there can be a single person / Who, after my extinction, / Constantly gives rise to faith and understanding in their mind, / All saying that all sentient beings / Entirely possess the Tathāgata-nature— / All such people / Are also called repayers of the Buddha's kindness. / If one cultivates a single moment of wholesomeness, / Not seeking heavenly retribution, / But directly heading toward the unsurpassed path, / This is also called repaying the Buddha's kindness. / Furthermore, King Sudarśana, / After my extinction, / If there can be a single person / Who reads this sūtra even for an instant, / Revering the Buddha, Dharma, and Saṅgha, / And filially serving and making offerings to their teachers— / All such people / Are also called repayers of the Buddha's kindness. / If a person gives away a single piece of wealth, / Desiring food and clothing, / And universally bestows them upon the great assembly, / This is also called repaying the Buddha's kindness. / Furthermore, King Sudarśana, / In my Latter Dharma, / If there is one who can convert a single person / To listen to this sūtra for an instant, / It is superior to separately making offerings / To a hundred kotis of bodhisattva assemblies. / Such a Mahāyāna sūtra / Is the mother of the Buddhas and bodhisattvas; / Mindfulness of the Buddha and reverence for this sūtra / As well as the bodhisattva assemblies, / With an equal mind without this or that— / This is called repaying the Buddha's kindness. / Furthermore, King Sudarśana, / If there is one in the Latter Dharma / Who wishes to repay the Buddha's kindness, / A single thought in meditative absorption / Is superior to bringing to life all the people / Filling the three thousand realms. / Slandering dhyāna and disrupting the assembly / Is like killing all the people / Filling the three thousand realms, / As well as all classes of sentient beings; / Slandering dhyāna and disrupting the assembly, / Its sin is also like this. / If a person sees cultivation of wholesomeness / And slanders it, not accepting it with faith, / Severing and destroying the seed of the Three Jewels, / They are not called repayers of the Buddha's kindness.

3.21

At that time, Prince Sudarśana and the three thousand people, having received the Buddha's instruction, joyfully received it upon their crowns and spoke verses again:

3.22

We now / Bow our heads to the past, / Future, and present, / The Buddhas of the three times; / We also take refuge in / Śākyamuni Buddha. / We bow our heads to the eighty-four / Thousand Dharma stores; / We also take refuge in / All the other sūtra teachings. / We bow our heads to past / Vimalakīrti and Mañjuśrī; / We also take refuge in / Ānanda and Śāriputra / Of great learning and great wisdom. / We bow our heads to the aśaikṣa / Five-part dharmakāya; / We also take refuge in / The initial cause of those beginning to learn. / Having finished bowing our heads,

3.23

They spoke verses again:

3.24

What do the Buddhas speak of as real? / What is not real? / Both the real and the unreal— / Neither of these two can be apprehended. / Such is the true mark, / Not frivolous with respect to dharmas. / Out of pity for sentient beings, / Through expedients they turn the wheel of Dharma. / Whence the Āryas come, / The Buddha shows coming in just such a way; / The true mark and whither they go, / For the Buddha is also thus without difference. / The Āryas speak according to reality; / The Buddha also speaks according to reality. / For this reason the Buddha is named / Tathāgata. / With armor of patience his mind is firm; / With the bow of vigor his strength is great; / The arrow of wisdom reaches sharply, / Defeating the thieves of arrogance. / He is worthy of receiving all offerings / From gods and worldly humans. / For this reason the Buddha is named / Arhat. / He correctly knows the real mark of suffering, / And truly knows the cause of suffering; / He knows the real mark of the cessation of suffering, / And also knows the path to the cessation of suffering; / Truly and correctly understanding the Four Truths, / Definite, real, and unchangeable. / Therefore in the ten directions / He is called Samyaksambuddha. / He has attained the subtle three vidyās, / And pure conduct is also complete in him. / Therefore the Bhagavat is called / Vidyācaraṇasaṃpanna. / Understanding and knowing all dharmas, / He personally attained the marvelous Dharma of the path; / At times he speaks through expedients, / Out of pity for all, / Eradicating old age, sickness, and death, / Causing them to reach a place of peace. / For this reason the Buddha is named / Sugata. / Knowing whence the world comes, / And knowing the path of the world's exhaustion. / For this reason the Buddha is named / Lokavid. / With the eyes of dhyāna, precepts, wisdom, and equality, / None can reach him, much less surpass him. / For this reason the Buddha is named / Anuttara. / With great compassion saving sentient beings, / Gently and skillfully teaching and taming them. / For this reason the Buddha is named / Puruṣadamyasārathi. / With wisdom free of afflictions, / He speaks the unsurpassed liberation. / For this reason the Buddha is named / Devamanuṣyāṇām [śāstā]. / In the three times, the moving and unmoving, / The exhausted and inexhaustible dharmas, / Beneath the tree of awakening he fully knows them all. / Therefore he is named Buddha.

3.25

At that time, the Buddhas of the ten directions entered the samādhi of supernatural powers, lifted their bodies up into the air, and with different mouths but the same voice proclaimed these words: 'Great Being Sudarśana and you three thousand people: the nature of your sins is not outside, not inside, and not in between. Because the mind is real, the power of wholesomeness is real; because the mind is liberated, the nature of sin is liberated; because of empty wisdom, the nature of sin is empty; because of the power of faith, the power of merit is abundant. If one can make kṣamā like this, one has seen me, and has also seen Prabhūtaratna Buddha and all the emanations. Through kṣamā that eradicates sin, you constantly see me today teaching and transforming all bodhisattvas. Those who make kṣamā like this cause me and my emanations, as well as the extinguished Prabhūtaratna Buddha, all to be filled with joy. The present Buddhas of the ten directions, as well as those of the past and future, are also seen and offered to, and also caused to attain joy. Accord with this Mahāyāna sūtra, and you will enter the gate of bodhi.'

3.26

The Buddha told the disciples: 'Those with sins who wish to make kṣamā should, like King Sudarśana, pay homage to these Buddhas of the three times, the twelve divisions of honored scriptures, and the Saṅgha of great bodhisattvas. Paying homage with a single mind, it is as though meeting my marks, encountering my marks, seeing my marks, seeing the marks of one Buddha, two Buddhas, seven Buddhas, seeing the marks of a hundred Buddhas, a thousand Buddhas, ten thousand Buddhas, and also like seeing the marks of immeasurable Buddhas. Paying homage with a single mind like this, this person's merit is immeasurable, eradicating the grave sins of birth and death; for asaṃkhyeya kalpas, they will not fall into the three evil paths, and will abide peacefully in the Buddha path, definitely without doubt. Therefore, repent all sins; believe it sincerely and truly with the utmost mind, and you will definitely attain the eradication of grave sins.'

3.27

At that time, Prince Sudarśana and the three thousand people all raised their voices together and praised the Buddha in verse:

3.28

The Bhagavat has great compassion; / He is the Great Dharma King of the Śākya clan. / Dwelling among the multitude, he roars like a lion; / Universally he gathers all sentient beings. / He looks upon the assembly as an only child; / There is no 'that person' nor 'this person.' / Because we have seen the Unsurpassed Honored One, / Therefore we now pay reverent homage.

3.29

At that time the Buddha told the prince Sudarśana and the three thousand people: "If you can disclose and repent in this way, without concealing your sins, you are true bodhisattvas. In future lives, you will definitely become buddhas. Furthermore, good sons, after my parinirvāṇa, if there are those who can wholeheartedly pay homage to these Buddhas of the ten directions, the twelve divisions of scriptures, and the Sangha of Bodhisattvas, this is called repaying the benevolence of the Three Jewels, and it immediately eradicates the ten evil deeds, the five unpardonable offenses, and slandering the vaipulya [sūtras]. Having eradicated these sins, to those who should be saved by becoming a srotaāpanna, the fruit of a srotaāpanna is conferred; to those who should be saved by becoming a sakṛdāgāmin, the fruit of a sakṛdāgāmin is conferred; to those who should be saved by becoming an anāgāmin, the fruit of an anāgāmin is conferred; to those who should be saved by becoming an arhat, the fruit of an arhat is conferred; to those who should be saved by becoming a pratyekabuddha, the fruit of a pratyekabuddha is conferred; to those who should be saved by becoming a bodhisattva, the fruit of a bodhisattva is conferred. Now, that the great bodhisattva-mahāsattvas in this sūtra attain the true nature of one birth is entirely due to paying homage to these Buddhas of the ten directions and the three times. Or there are bodhisattvas who attain the dharma-realm of two births, entirely due to paying homage to these Buddhas of the three times. Or there are bodhisattvas who attain ultimate wisdom, entirely due to paying homage to these Buddhas of the three times. Or there are bodhisattvas who attain awakening to the supreme truth, entirely due to paying homage to these Buddhas of the three times. Or there are bodhisattvas who attain the Śūraṅgama-samādhi, entirely due to paying homage to these Buddhas of the three times. Or there are bodhisattvas who attain the space samādhi and the wisdom-seal samādhi, entirely due to paying homage to these Buddhas of the three times. Or there are bodhisattvas who attain the non-regressive tolerance, the tolerance conforming to dharma, and the tolerance conforming to the dharma-realm, entirely due to paying homage to these Buddhas of the three times. Or there are bodhisattvas who attain dhāraṇī, great mindfulness, and unobstructed wisdom, entirely due to paying homage to these Buddhas of the three times. Or there are bodhisattvas who attain the lion's roar samādhi, the vajra samādhi, and the five-wisdom-seal samādhi, entirely due to paying homage to these Buddhas of the three times. Or there are bodhisattvas who attain the equanimity samādhi and the Buddha-practices of great benevolence, great compassion, and anuttarā samyaksambodhi, entirely due to paying homage to these immeasurable Buddhas of the ten directions and the three times."

3.30

At that time, the Dharma Prince Mañjuśrī Bodhisattva-Mahāsattva said to the Buddha: "Bhagavat, all sentient beings have maddened, deluded, and agitated minds, and commit evil deeds and unpardonable offenses. How may they know of themselves that they have attained the eradication of their sins?"

3.31

The Buddha told Mañjuśrī: "As explained above, if someone hears this vaipulya classic, hears the names of the Buddhas of the ten directions and the three times, the twelve divisions of scriptures, and the great bodhisattvas, and gives rise to joy, immeasurable faith, and reverence in their mind, transcribes, receives, upholds, reads, recites, and fluently penetrates it; in a vacant and pure place, thoroughly cleans and prepares a chamber, smears the ground with fragrant mud, and adorns its interior with fine banners and canopies; first burns fine incense, and then invites the Buddhas—without asking how many—washes with fragrant water, puts on clean clothes, bathes every time after going to the privy, and sets up a jeweled seat; [and if someone] has long practiced this sūtra, thoroughly understands the marks of dharmas, has no view of self or other, invites them, orders them to ascend [the seat], and explain and extol [the Dharma]; burns fine and wondrous incense, single-mindedly removes distraction, maintains right recollection and right mindfulness, and single-mindedly contemplates the Buddha; for all these practitioners, harmony is paramount. If they are not in harmony, harboring anger and disputing, it is not called repentance. Harboring anger together runs contrary to the Path. One should contemplate the Mahāyāna and reflect on the supreme truth. For seven days and seven nights, one must not sleep or lie down; three times a day, read and recite this sūtra; six times during the day and night, burn incense, make offerings, pay homage, and repent; recite the names of the Buddhas, Bodhisattvas, and the twelve divisions of scriptures in this sūtra. Thought after thought unconfused, thought after thought without error, thought after thought without divergence, thought after thought making progress with each moment, thought after thought advancing each day, thought after thought giving rise to faith, thought after thought joyful, thought after thought in succession, thought after thought continuous, thought after thought deep and earnest, thought after thought unceasing, thought after thought reflecting on sins, thought after thought recollecting the Buddha, thought after thought recollecting the Dharma, thought after thought recollecting the Sangha, thought after thought recollecting the precepts, thought after thought recollecting renunciation, thought after thought recollecting the devas. If a person reads and recites like this, pays homage like this, is sincere like this, and repents like this, from the first day to the sixth day, again smears the ground with fragrant mud, again bathes the body with fragrant water, burns various wondrous incenses, and makes offerings with a deep mind—through such utmost sincerity, that person's repentance shakes the ten directions. At that time, together with immeasurable and boundless Buddhas as numerous as the sands of the Ganges and immeasurable and boundless Bodhisattvas as numerous as the sands of the Ganges, following their voices, I enter into their chamber and bear witness for them. In seven days like this, they will certainly attain the eradication of sins. The reason one knows this is that ordinary beings have not yet conformed to the true reality and must take signs from dreams. If one sees one dream, one unpardonable offense is eradicated; if one sees these five dreams, the five unpardonable offenses are eradicated. That person, at night, dreams that they themselves wish to cross a great river and walk upon a great bridge: know that this person will certainly attain deliverance. That person at times dreams that they themselves are washed by someone and rain falls from heaven upon their body: know that this person will certainly attain purity. That person at times dreams that they themselves enter into a great assembly of śramaṇas and take their seat in order: know that this person is a true disciple of the Buddha. That person at times dreams that they themselves enter into a stūpa or monastery and see a fine, large image as well as bodhisattvas: know that this person has already attained the correct gate. That person at times dreams that they themselves obtain fruit to eat and consume it: know that this person will indeed obtain their retribution."

3.32

The Buddha told Mañjuśrī: "If there are bhikṣus, bhikṣuṇīs, bodhisattvas, laymen and laywomen of pure faith, śrāmaṇeras, or śrāmaṇerīs who lose their minds, become confused, and personally violate each and every such restrictive precept, and if they repent like this, that they should not eradicate their sins is impossible—except if they are not wholeheartedly sincere."

3.33

Mañjuśrī asked the Buddha: "Bhagavat, when practicing this dharma, can there be many people?" The Buddha said: "From one person or more, up to twenty people or fewer. When practicing this dharma, one should also never contemplate other scriptures. From this repentance onward, do not commit [the offenses] again later; this is called the method of repentance. One should make this reflection: 'We are now like those who have returned to life from death. I shall uphold the precepts, I shall be diligent, and I shall read and recite the Mahāyāna vaipulya [sūtras].' That person, at that time, should make this reflection: 'Beginning from this day forward, I shall firmly uphold the restrictive precepts, vowing to make them like vajra.' When this person makes this reflection, the Great Being Vimalakīrti, along with immeasurable bodhisattvas, stands before that person to bear timely witness for them. The Venerable Samantabhadra performs the karma for them. The Venerable Kāśyapa acts as their preceptor of reliance. The Buddha told Mañjuśrī: "This is called the eradication of sins, this is called liberation, this is called possessing the precepts, and this is called attaining stability."

3.34

At that time, the Bhagavat again addressed Mañjuśrī Bodhisattva-Mahāsattva, saying: "If someone violates the four grave offenses, the eight prohibitions, the six dharmas, the ten precepts, the three refuges, the five precepts, the eight prohibitions, or the ten virtues—each and every code of precepts—up to the five unpardonable offenses and slandering the vaipulya [sūtras], except for an icchantika, if they do not repent and disclose all their sins, when that person's life ends, they will definitely fall into the Avīci Hell."

3.35

Mañjuśrī said to the Buddha: "Bhagavat, what is called the Avīci Hell? We only pray that the Tathāgata, for the sake of all sentient beings, will explain its causes and conditions, its shape and size, the suffering and pleasure experienced as retribution, and the number of kalpas [spent there]."

3.36

The Buddha told Mañjuśrī: "Excellent, excellent! Well have you asked about this meaning. Listen attentively, listen attentively, and all you in the great assembly, think carefully upon it! I shall broadly open and differentiate it for you. What is called the Avīci Hell? 'A' means 'without' (wu); 'vīci' means 'interval' (jian). In the interval there is not even a moment of joy; therefore it is called 'uninterrupted' (wujian). 'A' means 'without'; 'vīci' means 'obstruction' (zhe). 'A' means 'without'; 'vīci' means 'rescue' (jiu). 'A' means 'without'; 'vīci' means 'unmoving' (budong). 'A' means 'extreme heat'; 'vīci' means 'extreme distress'. 'A' means 'no respite'; 'vīci' means 'no resting'. Because there is no resting and no respite, it is called the Avīci Hell. 'A' means 'great fire'; 'vīci' means 'extreme heat'. Because raging fire enters the core, it is called the Avīci Hell."

3.37

The Buddha further said to the Bodhisattva-Mahāsattva Mañjuśrī: “Good son, the Avīci Hell is exactly eighty thousand yojanas long and wide. Above its sevenfold iron ramparts are seven layers of iron nets. Below, there are eighteen compartments, encircled in seven folds, all of which are forests of blades. Within the sevenfold walls, there are furthermore forests of swords. Below, there are eighteen compartments, each of which has eighty-four thousand tiers. At its four corners there are four great bronze dogs, forty yojanas in height and length, with eyes like lightning flashes, fangs like trees of swords, teeth like mountains of knives, tongues like iron hooks, claws like iron forks, and tails like iron pythons. From all their pores blazing fire bursts forth, and its smoke and stench are foul beyond anything foul in the world. Beside each of the four gates of this hell there are eighteen hell-wardens, with heads like rākṣasa heads, mouths like rākṣasa mouths, eighteen horns upon their heads, holding iron pitchforks in their hands. Within the sevenfold walls are countless iron pillars, and from the tops of the pillars fire surges up like a boiling spring. Liquid iron gushes forth, filling the city of Avīci. Above each of the four gates of Avīci there are eighteen bronze cauldrons; boiling iron surges out and flows over the four gates, filling the city of Avīci. Between each compartment there are eighty-four thousand great iron python-serpents spitting venom and fire, their bodies filling the city. These serpents roar like great thunder in the heavens, and rain down huge iron pellets that fill the city of Avīci. The tortures of this city number eighty billion thousand; the most bitter of bitters and the most vexing of vexations are all gathered in this city. The Avīci Hell has gates on all four sides. Outside each gate is a blazing fire, crossing through from east to west and north to south, piercing through for eighty thousand yojanas. Encircling it are iron walls, covered over by iron nets, and its ground is also iron. Fire from above pierces through to below, and fire from below pierces through to above. In all four directions, above, and below, all around at once, the tortures arise together. If someone has committed the four major transgressions, the eight prohibitions, the broken-precept offenses of the five unpardonables, or slander of the vaipulya scriptures as spoken of above, and does not perform kṣamā according to this sūtra, remaining without shame or conscience, then at the end of their life, as swiftly as a strong man bends and stretches his arm, they fall into the Avīci Hell. Their body fills the hell completely. Because of the extremity of the scorching torment, their mouth is locked and cannot speak; they can only open their eyes and shut their mouth, or shut their mouth and open their eyes. Because of this person’s sins, hundreds of billions of wheeling knives descend from the sky, entering at the head and exiting at the feet. All the suffering exceeds that described above by hundreds of thousands of times. If someone has fully committed the four major transgressions, they will suffer great torment for five great kalpas. For the eight prohibitions it is doubled; for the five unpardonables it is doubled again; for slandering the vaipulya scriptures it is doubled again. Slandering the Three Jewels, stealing from the saṅgha, defiling pure-practicing monks or defiling nuns, slandering teachers or murdering teachers, or committing incest with one’s mother—for such people, [the duration] is doubled still further. Only the icchantikas, who have severed their roots of goodness forever, never emerge from Avīci. When these sinners undergo their suffering, fierce fire penetrates their hearts, and they faint and die. The rākṣasa hell-wardens strike the ground with iron forks and shout, ‘Live! Live!’ and immediately at their call the sinners revive. In a single day and night, they die ten thousand deaths and are born ten thousand times, undergoing great torment as described above. When such a person emerges from the Avīci Hell, on account of their transgression of the precepts and their eating in vain of the offerings of the faithful, they further enter the various eighteen minor hells: namely, the Hell of Freezing Ice, the Hell of Black Darkness, the Hell of Scorching Heat, the Hell of Knife Wheels, the Hell of Sword Wheels, the Hell of Fire Chariots, the Hell of Boiling Excrement, the Hell of the Boiling Cauldron, the Hell of the River of Ashes, the Hell of the Sword Forest, the Hell of the Iron Bed, the Hell of the Bronze Pillar, the Hell of the Iron Press, the Hell of the Iron Wheel, the Hell of the Iron Cave, the Hell of the Iron Pellets, the Hell of Sharp Stones, and the Hell of Drinking Molten Bronze. In each they spend eight million years before they can emerge. They are always reborn in low and wretched places, and for five hundred lives they do not know the Three Jewels. If they meet a kalyāṇamitra, they may bring forth bodhi[citta]; if they do not meet a kalyāṇamitra, they fall back into hell. If one commits a duṣkṛta offense and does not perform kṣamā, the suffering undergone in hell lasts for eight million years measured by the days and months of the Four Heavenly Kings. For a pāyattika offense it is doubled; for a saṃghāvaśeṣa offense it is doubled yet again. When these sinners undergo their torment, they have no other words to utter; they can only cry out: ‘Apababa! Aṭaṭa! Ararara! Abababa!’ Therefore, those who have offenses should urgently perform kṣamā and take refuge once more in the Three Jewels.”

3.38

“Furthermore, Bodhisattva-Mahāsattva Mañjuśrī, if one desires to swiftly eradicate sins, one should perform kṣamā and disclose offenses according to this sūtra, circumambulate the path for seven days, eat once a day, reflect with right contemplation, and be mindful of the marks of the Tathāgata when he attained buddhahood: the marks of the Great Being, the marks of the Awakened One, the marks of the Immovable One, the marks of the Liberated One, the marks of the Radiant One, the marks of the One Complete in Wisdom, the marks of One Fully Endowed with the Pāramitās, and the marks of the ocean of various samādhis including the Śūraṅgama. The Bodhisattva-Mahāsattva arises from the Samādhi of Supreme-Minded Benevolence and enters the Samādhi of Mind-Extinction; arises from the Samādhi of Mind-Extinction and re-enters the Śūraṅgama Samādhi; arises from the Śūraṅgama Samādhi and enters the Samādhi of the Torch of Wisdom; arises from the Samādhi of the Torch of Wisdom and enters the Samādhi of the Characteristics of All Dharmas; arises from the Samādhi of the Characteristics of All Dharmas and enters the Samādhi of the Characteristic of Radiance; arises from the Samādhi of the Characteristic of Radiance and enters the Lion's Roar Samādhi; arises from the Lion's Roar Samādhi and enters the Lion's Vigour Samādhi; arises from the Lion's Vigour Samādhi and enters the Ocean-Mind Samādhi; arises from the Ocean-Mind Samādhi and enters the Universal Wisdom Samādhi; arises from the Universal Wisdom Samādhi and enters the Dhāraṇī-Seal Samādhi; arises from the Dhāraṇī-Seal Samādhi and enters the Samādhi of the Universal Manifestation of the Form Body; arises from the Samādhi of the Universal Manifestation of the Form Body and enters the Samādhi of the Nature of the Dharmadhātu; arises from the Samādhi of the Nature of the Dharmadhātu and enters the Lion King Samādhi; arises from the Lion King Samādhi and enters the Samādhi of Extinguishing All Māra Marks; arises from the Samādhi of Extinguishing All Māra Marks and enters the Samādhi of Emptiness Wisdom; arises from the Samādhi of Emptiness Wisdom and enters the Samādhi of Understanding the Marks of Emptiness; arises from the Samādhi of Understanding the Marks of Emptiness and enters the Samādhi of Great Wisdom of Emptiness; arises from the Samādhi of Great Wisdom of Emptiness and enters the Samādhi of the Form Body Pervading All Places; arises from the Samādhi of the Form Body Pervading All Places and enters the Samādhi of Contemplating the Mind's Marks; arises from the Samādhi of Contemplating the Mind's Marks and enters the Bodhisattva-Mahāsattva Vajra-Mark Samādhi; arises from the Bodhisattva-Mahāsattva Vajra-Mark Samādhi and enters the Vajra-Śikhara Samādhi; arises from the Vajra-Śikhara Samādhi and enters the Samādhi of All Oceans; arises from the Samādhi of All Oceans and enters the Samādhi of the Ocean of All Dhāraṇīs; arises from the Samādhi of the Ocean of All Dhāraṇīs and enters the Samādhi of the Ocean of All Buddha-Realms; arises from the Samādhi of the Ocean of All Buddha-Realms and enters the Samādhi of the Ocean of All Buddhas’ Liberation and the Knowledge and Vision of Liberation; and, having arisen from the Samādhi of the Ocean of All Buddhas’ Liberation and the Knowledge and Vision of Liberation, only then enters the gates of the boundless and immeasurable oceans of samādhis. Arising from the gates of the oceans of samādhis, he enters the Samādhi of Tranquil Mind and Extinguished Mind; arising from the Samādhi of Tranquil Mind and Extinguished Mind, he enters the Great Liberation Samādhi Gate of the Vajropama Samādhi.”

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大通方廣懺悔滅罪莊嚴成佛經 — Classical Chinese