大通方廣懺悔滅罪莊嚴成佛經

MIDDLE VOLUME

Without arrogance, the benefits of the three Dharma teachings naturally become manifest. Fourth, teach others wholesome Dharma without seeking fame or gain. These are called the four.

Good man! Furthermore, there are four wholesome dharmas that open one to becoming a vessel of the Dharma. What are the four? First, guarding the true Dharma; second, benefiting one’s own wisdom and also benefiting those who came before; third, constantly practicing the Dharma of wholesome causes; and fourth, instructing others concerning what is defiled, pure, clear, and immaculate. These are called the four.

Good man! Furthermore, there are four dharmas by which one gains the power of prior causes and does not lose one’s roots of goodness. What are the four? First, on seeing those who are deficient, not regarding them as foolish; second, constantly cultivating loving-kindness toward those prone to anger; third, constantly explaining causes and conditions; and fourth, constantly being mindful of unsurpassed bodhi. These are called the four.

Good man! Furthermore, there are four dharmas by which, without being instructed by others, one can oneself practice the six paramitas. What are the four? First, constantly giving the Dharma and bestowing the path upon others; second, not speaking of the offenses of those who have violated the precepts; third, skillfully knowing the methods of gathering in and teaching sentient beings; and fourth, thoroughly understanding the profound Dharma. These are called the four.

Good man! Furthermore, there are four dharmas by which one can relinquish meditative concentration and manifest birth in the realm of desire. What are the four? First, one’s mind is gentle and harmonious; second, one can acquire the power of all roots of goodness; third, one does not abandon any sentient being; and fourth, one constantly cultivates the power of wisdom and skillful means. These are called the four.

Good man! Furthermore, there are four dharmas by which one attains non-retrogression in the Buddha-Dharma. What are the four? First, being freed from immeasurable birth and death; second, constantly making offerings to immeasurable Buddhas; third, cultivating immeasurable loving-kindness; and fourth, having faithful understanding of the immeasurable wisdom of the Buddhas. These are called the four.

Good man! Furthermore, there are four dharmas by which the Buddha-nature is not severed. What are the four? First, not retreating from one’s original vows for the sake of sentient beings; second, accepting and practicing the offerings of the faithful; third, possessing great aspiration and diligence; and fourth, constantly practicing the Buddha-path with body and mind. These are called the four.

Bodhisattva mahasattvas travel throughout the three realms, performing every practice that benefits sentient beings. They constantly cultivate the supramundane path and do not sever the Buddha-nature.

When these four teachings of the Mahayana were spoken, forty thousand humans and devas all awakened the mind of bodhi; twenty-five thousand attained the patience of the non-arising of dharmas; and forty-eight thousand bodhisattvas attained the patience that penetrates the Dharma realm and the wholesome wisdom of the Buddhas.

At that time, the Buddha said to the Bodhisattva Mahasattva Akasagarbha: “You should accept and uphold this sutra!”

The Bodhisattva Akasagarbha addressed the Buddha: “World-Honored One! What is the name of this sutra, and how should it be reverently upheld?”

The Buddha said: “This sutra is named the Great Pervasive Vaipulya. It can shatter the domain of Mara, destroy the armies of the heretics, eliminate afflictions, liberate beings from the five desires and the bonds of wrong views, break open the prison of the three realms, release beings from the cycle of birth and death, and lead them toward the home of nirvana. It moistens and benefits what has long been withered.

It is the seed of the true cause, the great rain of causes and conditions, and the Dharma rain of the six paramitas. It causes the flower-sprouts of the beings of the Three Vehicles to bud and flourish, bringing them to fulfillment in the ultimate fruit of the bodhi of the One Vehicle. Good man!

You asked the name of this sutra. I have explained it thus; you should accept and uphold it!”

The Bodhisattva Akasagarbha then addressed the Buddha: “World-Honored One! Throughout past lives, in the presence of immeasurable Buddhas, at immeasurable assemblies, and among immeasurable congregations, I have heard all dharmas, seen all matters, seen all marks, and seen all vehicles. Yet never before have I heard such a rare Dharma, such a rare matter, such a rare mark, or such a rare Mahayana as this. I vow to accept and uphold it so that it will never be cut off.

“World-Honored One! The Tathagata abides forever; the Dharma and Sangha are indestructible. Sentient beings in the three realms arise and perish by themselves.

Because they do not see the Tathagata together with the Dharma and Sangha, they say that the Tathagata has entered cessation. Today, through the awe-inspiring spiritual power of the Buddha, we travel throughout the three realms and, in accordance with the needs of the time, provisionally speak of entering cessation. World-Honored One!

Together with eighty thousand great beings whose wisdom Dharma-body has existed since the distant past, we shall circulate this sutra, causing sentient beings throughout the Dharma realm to accept, uphold, read, recite, and practice it in accordance with its teaching, so that they may all become Buddhas at the same time. We dare not forsake it. World-Honored One!

After the Buddha’s parinirvana, during an evil age, if good men or good women accept, uphold, read, recite, and copy this sutra, how much merit will they obtain?”

The Buddha said: “Good man! If someone filled the trichiliocosm with precious treasures and gave them all in charity, that person’s merit would not equal the merit of one who merely heard the name of this sutra; the latter merit would surpass the former. Yet set even that aside.

If someone filled ten thousand worlds with precious treasures and gave them all in charity, that person’s merit would not equal that of one who gathers in and upholds this sutra; the latter merit would be still greater. Yet set even that aside. If someone filled the worlds of the ten directions with precious treasures and gave them all in charity, that person’s merit would not equal that of one who copied even a single word, a single sentence, or a single verse from this Mahayana Vaipulya scripture; the latter merit would be still greater.

Yet set even that aside. Though someone might give away the precious treasures of immeasurable lands, this would not equal single-mindedly reading and reciting one verse. Yet set even that aside.

Though someone might give away the lives of all the sentient beings filling ten thousand worlds, this would not equal single-mindedly explaining the meaning of one sentence or expounding the meaning of one verse for others; the latter merit would surpass the former.

“Why is this so? The giving of wealth and food is worldly generosity. It sustains life but does not lead beyond the world.

Giving the Mahayana Dharma nourishes and increases sentient beings’ roots in the path of bodhi and perpetuates the enduring life of the wisdom of the Three Vehicles. Good man! One who reads and upholds this sutra was formerly evil but is now good; though formerly suffering, one is now joyful; though formerly bound, one is now liberated; though formerly not delivered, one is now delivered; though formerly without wisdom, one is now a master of doctrine; though formerly defiled by outflows, one is now free from outflows; though formerly practicing as an ordinary person, one now practices as a sage; though formerly having lost the path, one now enters the noble path.

Although the body is that of an ordinary person, by reading and upholding this sutra one’s wisdom becomes equal to noble wisdom. Although one’s foundation was affliction, by reading and upholding this sutra one shares nirvana with all Buddhas, the Tathagatas.”

The Bodhisattva Akasagarbha addressed the Buddha: “World-Honored One! According to what the Buddha has said, one who formerly practiced as an ordinary person now practices as a sage; one who was formerly afflicted, by reading and upholding this sutra, shares nirvana with all Buddhas, the Tathagatas. Those who violate the precepts, commit the five heinous offenses, or slander the true Dharma can, by reading and upholding this sutra, sever and eliminate their afflictions and likewise attain nirvana. Although the meaning is clear, I beseech the World-Honored One to expound it for me.”

The Buddha said: “Excellent! Excellent! Good man! Your question is excellent, and I shall answer it well. Good man! Because sentient beings do not encounter a Buddha, they develop wrong views, violate the precepts, and slander the true Dharma. If a Buddha were present in the world, they would neither violate the precepts nor slander the true Dharma. Why is this so?

“It is like an elder who has only one son, whom he dearly loves. While the father remains at home, he instructs his son day and night, teaching him to conduct himself appropriately in this matter and that. The son is filial and obedient because of his father’s instruction, and therefore commits no transgression.

When the father travels far away without setting a time for his return, the son becomes forgetful and commits many offenses. Not knowing when his father will return, he imagines that his father has died and cries out in grief. It is as though he rebels, becomes sorrowful, loses his right mind, forgets his father’s former instructions, and appears disobedient; his speech resembles slander of the Dharma.

After a long time, the father returns from afar. The son rejoices, remembers his father’s former instructions, and observes them without transgression. Because he sees his father and believes that his father has not died, the son cannot be said to have fallen into the offense of rebellion.

By preserving his father’s instructions and acting in accord with them, he is not a slanderer.

“Good man! The elder is the Tathagata; the son is all sentient beings; his commands are the teachings and precepts; his distant journey is his going elsewhere to teach and transform; not seeing the father is believing him to be dead; grief is mental obscuration; failure to observe the instructions is violation of the precepts; saying that he has perished is the offense of rebellion; and confusion about the principle is the offense of slander.

When the Tathagata, the World-Honored One, returns from teaching elsewhere, sentient beings see him and give rise to faith, knowing that the Buddha has not perished. The Buddha teaches the Dharma to sentient beings and restores their original minds; therefore they cannot be called violators of the precepts. Because they no longer believe in cessation, they cannot be said to have fallen into the offense of rebellion.

Those who follow the teaching, practice according to the principle, and attain understanding and awakening cannot be called slanderers of the Dharma.

“Good man! One who reads and upholds this sutra can eliminate the grave offenses and afflictions accumulated throughout immeasurable kalpas of birth and death. To hear the name of this sutra is to hear the name of the Buddha. To see this sutra is to see the Buddha. To uphold this sutra is to uphold the Buddha’s body. To practice this sutra is to perform the Buddha’s work. To expound this sutra is to expound the Buddha’s work. To understand this sutra is to understand the Buddha’s meaning. If one performs the Buddha’s work and skillfully understands the Buddha’s meaning, such a person will forever be free of afflictions. Why? Because, by encountering this sutra, one severs and eliminates afflictions.

“Good man! Reckon eighty thousand kalpas as one day, thirty such days as one month, and twelve such months as one year. After hundreds of thousands of kotis of kalpas measured in such years, one might encounter a single Buddha, and after the same length of time encounter another Buddha. Yet encountering this sutra is rarer still. To encounter this sutra is to encounter all Buddhas of the ten directions and the three periods. Therefore, a wise person should accept, uphold, read, recite, copy, explain, and expound it. One can thereby eliminate grave offenses, wrong views, ignorance, afflictions, bonds, and outflows; dwell in the field of merit; and become worthy of immeasurable worldly offerings.”

The Bodhisattva Akasagarbha addressed the Buddha: “World-Honored One! Even a pratyekabuddha is unable to fully requite the offerings of the world. How much less could an ordinary person be worthy of such offerings?”

The Buddha said: “Good man! It is incorrect to say that a pratyekabuddha cannot requite offerings. Although pratyekabuddhas may be unable to expound the Dharma and deliver others, they enter meditative samadhi; upon rising from samadhi, they manifest great spiritual powers to deliver all sentient beings. Thus they can requite offerings.”

The Bodhisattva Akasagarbha then addressed the Buddha: “World-Honored One! It is stated in the scriptures that those of wrong views who violate the precepts may not dwell in the same land or drink from the same river as the assembly when the precepts are recited, when bodhisattva observances and confession are conducted, or during the pravarana ceremony. Such persons have retreated from and lost the noble path and may not be counted among the Sangha.

Why, then, is it said that they can requite offerings? If they can requite offerings, they share with all Buddhas the honored status of Worthy of Offerings, surpassing arhats and pratyekabuddhas. I beseech the World-Honored One to distinguish and clarify this matter.

Having heard it, I shall explain it to sentient beings according to the Buddha’s teaching and cause them to attain liberation.”

The Buddha told the Bodhisattva Akasagarbha: “Excellent! Excellent! Good man! Today, replete with loving-kindness and compassion and feeling pity for sentient beings, you ask this question. Listen carefully, listen carefully, and reflect well upon and remember what I say. I shall distinguish and explain it for you.

“Good man! The realm of this sutra cannot be known by sravakas or pratyekabuddhas, nor is it a realm that Maras, heretics, or ordinary people can conceive. Only a Buddha can know it, and you too have attained it. Good man! While constantly practicing the bodhisattva path, I taught generosity and practiced generosity without discriminating between good and bad, thereby perfecting the field of merit. I said that giving to an animal yields a hundredfold reward of merit, and giving to an icchantika yields a thousandfold reward of merit.

“Good man! One who severs roots of goodness falls among the icchantikas after death, while one without shame or remorse falls among animals after death. When the karmic fruits of animals and icchantikas ripen, they can receive offerings and allow donors to plant fields of merit. How much more is this true of the person spoken of here? Such is the meaning. The Mahayana Great Pervasive Vaipulya Sutra possesses inconceivably great awe-inspiring virtue. It can cause those who violate the precepts, commit the five heinous offenses, slander the true Dharma, or possess wrong views and afflictions to eliminate them completely and become capable of receiving offerings.”

The Bodhisattva Akasagarbha addressed the Buddha: “World-Honored One! All Buddhas, the Tathagatas, are inconceivable; the awe-inspiring spiritual power of the Great Pervasive Vaipulya Sutra is also inconceivable; and the merit of one who accepts and upholds this sutra is likewise inconceivable.”

The Buddha said: “So it is! So it is! What you say is entirely correct. Such a person attains inconceivable, boundless merit.”

At that time, the World-Honored One told the Bodhisattva Mahasattva Akasagarbha: “Good man! I remember that in the distant past there was a kalpa named Purity. During that kalpa, I made offerings to ninety-two kotis of nayutas of Buddhas. Because I practiced the Dharma of the Lesser Vehicle, committed very many offenses, and violated the precepts immeasurably, I did not see any of those Tathagatas bestow a prediction upon me.

“After that kalpa had passed, there came a kalpa named Joyful Vision. During that kalpa, I made offerings to forty-two kotis of Buddhas, the Tathagatas, yet I did not see any of those Tathagatas bestow a prediction upon me.

“After that kalpa had passed, there came a kalpa named Brahma Voice. During that kalpa, I made offerings to twenty-two kotis of Buddhas, the Tathagatas, yet I did not see any of those Tathagatas bestow a prediction upon me.

“After that kalpa had passed, there came a kalpa named Joyful Mind. During that kalpa, I made offerings to eighty-four thousand Buddhas, the Tathagatas, yet I did not see any of those Tathagatas bestow a prediction upon me.

“After that kalpa had passed, there came a kalpa named Rescue from Suffering, in a land named Adornment, where there was a Buddha named Great Giving Tathagata, Worthy of Offerings, Perfectly and Completely Awakened, fully endowed with the ten epithets. During that kalpa, I made offerings to four billion Buddhas. I heard this sutra and brought all my afflictions to an end, yet I had not personally realized its vision. At that time, I presented all kinds of offerings to the Buddhas, yet I still did not see any of those Tathagatas bestow a prediction upon me.

“Good man! In the past, throughout all those kalpas, I made offerings to that great number of Buddhas, the Tathagatas, honored and praised them, eliminated afflictions, observed proper deportment and the prohibitive precepts, fully practiced the practices of the sravakas, cultivated pure brahmacarya, trained in generosity, observed all the precepts, and practiced the dhutanga austerities. I remained far removed from arrogance, anger, and delusion; practiced patience and loving-kindness; repeated precisely what I had heard; and diligently and energetically accepted and retained without forgetting everything I heard.

In secluded places, I entered the various meditative absorptions. After emerging from meditation, I read, recited, and contemplated in accordance with the wisdom gained through hearing. Yet I still did not see any of those Tathagatas bestow a prediction upon me.

“Why was this so? Although I had accepted the prohibitive precepts, I had violated them very often. I was deeply attached to the Dharma of the sravakas and the practices of the Two Vehicles, because I had not heard the Mahayana Vaipulya Sutra. For this reason, bodhisattva mahasattvas should distance themselves from the practices of the Two Vehicles and cultivate the Mahayana Vaipulya scriptures; they will then receive predictions. Even if I were to spend an entire kalpa, or exhaust a kalpa, reciting the names of those Buddhas, I could not finish naming them all.

“Good man! After that time, I encountered the Buddha Dipankara. Before an immeasurable great assembly, he expounded the Mahayana Great Pervasive Vaipulya Sutra. At that time, I heard and saw that Buddha expound this sutra. I accepted, upheld, read, and recited it, and contemplated its principles. I immediately attained the patience of the non-arising of dharmas. At that very time, the Tathagata Dipankara bestowed a prediction upon me, saying: ‘In a future age, you shall become a Buddha named Sakyamuni Tathagata, Worthy of Offerings, Perfectly and Completely Awakened, fully endowed with the ten epithets.’

“Therefore, good man, one should accept and uphold this sutra, quickly realizing the fruit of Buddhahood—to say nothing of becoming worthy of offerings from devas and humans. Good man! Thus, the Mahayana scriptures are a precious treasury possessing inconceivable power of generosity. Bestow them wisely upon the poor and upon those who have violated the precepts, in accordance with this Dharma, as though giving precious jewels.

“Good man! The Mahayana is like the great ocean, while the Lesser Vehicle is like a footprint. The Mahayana is like Mount Sumeru, while the Lesser Vehicle is like an anthill. The Mahayana is like the sun and moon, while the Lesser Vehicle is like a flickering glow. This vehicle is the inconceivable Great Vehicle. It accommodates all sentient beings, just as space does. Among all vehicles, this vehicle is foremost. This Great Vehicle is the unsurpassed vehicle. The Lesser Vehicle is limited and cannot deliver all beings; only the Unsurpassed Vehicle delivers all sentient beings.

“If one practices according to this Great Vehicle, immeasurable as space, then just as space has neither measure nor form, so too is the Great Vehicle immeasurable and unobstructed. All sentient beings depend upon the Great Vehicle. Observe the characteristics of this vehicle: it is vast and accommodates multitudes. Even throughout immeasurable kalpas, one could never finish describing the merit of the Great Vehicle or the practices of this vehicle. Among all vehicles, this Great Vehicle is supreme. By single-mindedly accepting the Great Vehicle, one reaches the bodhi tree. Unbound and unobstructed, this Unsurpassed Vehicle surpasses all inferior vehicles.

“Seated beneath the tree of enlightenment, one contemplates the twelve links of dependent origination and, out of compassion for sentient beings, expounds the Mahayana sutras. If sentient beings throughout the ten directions cultivate this Great Vehicle, it neither increases nor decreases but accommodates them as space does. The Great Vehicle is inconceivable, possessing great spiritual powers and great wisdom. Therefore, all sentient beings should thoroughly cultivate it.

“All assemblies of devas, heavenly Maras, and heretics who wish to eliminate the bonds of affliction should take refuge in the Great Vehicle. It is replete with the six superknowledges, the three insights, and the three gateways of penetration. It can subdue Maras and heretics, as well as all followers of wrong views. The Great Vehicle is of the utmost importance; it can destroy all afflictions and is replete with every root of goodness. Therefore, the power of the Great Vehicle is truly difficult to conceive. All worldly dharmas and supramundane dharmas, and the dharmas of those in training and those beyond training, are all encompassed within the Great Vehicle.

“If sentient beings practice evil paths and draw near to people of wrong views or evil spiritual companions, they should immediately distance themselves and return to take refuge in the Great Vehicle. If people have no desire to seek and study the Great Vehicle, they cannot destroy their afflictions. Those who seek liberation should study the Great Vehicle.

“If a great person capable of understanding great matters hears the Great Vehicle taught and rejoices in heart, know that this is a person of the Great Vehicle. Such a person attains a tranquil mind replete with spiritual powers, all because the Great Vehicle adorns them from within. Whoever performs great practices does not sever the lineage of the Three Jewels. Whoever turns toward the Dharma of the Great Vehicle immediately attains immeasurable merit and can travel to the worlds of the ten directions to make offerings to the immeasurable Buddhas of the ten directions.

“Thus, no worldly vehicle can surpass the Mahayana Vaipulya Sutra. Replete with awe-inspiring virtue, it shatters birth and death. Therefore, the Great Vehicle is inconceivable. One attains the power of form, attains mastery, and fully realizes the eternal Dharma-body. Whoever relies upon this Great Vehicle enjoys unsurpassed bliss. By relinquishing oneself in generosity and cultivating the path of loving-kindness and compassion, one attains the Unsurpassed Vehicle. By observing the precepts, practicing diligently, and cultivating brahmacarya, one can use spiritual powers to cover the sun and moon. All this comes from having cultivated Mahayana practices for a long time. Therefore, one should constantly and diligently cultivate one’s own mind; such a person attains the Great Vehicle.

“Even if one must undergo the retribution of immeasurable suffering and distress, cultivation according to the Great Vehicle eliminates it all. Whoever can abide securely in the Mahayana scriptures enjoys bliss like that of the Buddhas. Fully endowed with right mindfulness and constantly diligent, one attains the four bases of spiritual power. Reliance upon the true Dharma and its true meaning comes entirely from long cultivation of the Mahayana sutras. The ten powers, fearlessness, the thirty-two marks of great adornment, the vajra-samadhi, and all-wisdom all arise from long cultivation of the Great Vehicle.

“Good man! If someone upholds even one word, one sentence, or one verse of this Mahayana sutra, that person will be freed from all suffering and calamity, will never fall into the lower realms, and will reach a place of peace and bliss. In the future evil age, if anyone obtains a copy of this sutra, I shall bestow a prediction upon that person, who will certainly attain the Buddha-path.

“If one upholds this sutra, the Buddha is always near that person, and that person is always near the Buddha. That person protects the Buddha-Dharma, and all Buddhas protect that person. Such a person attains great spiritual powers and wisdom, can turn the great Dharma wheel, deliver beings from the destinies of birth and death, and destroy the armies of Mara.

“In the presence of the Buddha Dipankara, I heard this sutra of skillful means, attained the patience of the non-arising of dharmas, and received the prediction that my name would be Sakyamuni. After my parinirvana, if anyone studies this sutra, I shall bestow a prediction upon that person. Those in future ages who can understand the meaning of this sutra and explain it to the ignorant ensure that, although the Buddha is no longer present in the world, the position of the Three Jewels is not severed; it is just as though the Buddha were present. Why? Because I accepted and upheld this scripture from immeasurable Buddhas and, during the final age, expounded it for others. Such a person thereby attains the thirty-two marks.”

The Bodhisattva Akasagarbha then addressed the Buddha: “World-Honored One! All Buddhas speak of the thirty-two marks, and now the Buddha also speaks of the thirty-two marks. Through what causal karma are they perfected? I beseech the World-Honored One to instruct me.”

The Buddha told the Bodhisattva Akasagarbha: “Good man! The Tathagata perfected immeasurable merit and virtue and therefore attained the thirty-two marks. Even if I were to explain them until the end of a kalpa, I could not finish. I shall now explain them briefly for you.

“Because the Tathagata single-mindedly guarded and upheld the pure precepts, he attained the mark of level soles. Because he practiced every form of wise generosity, he attained the mark of thousand-spoked wheels upon the soles. Because he never deceived any sentient being, he attained the mark of full and rounded heels.

Because he protected the true Dharma, he attained the mark of long, slender fingers. Because he did not harm others, he attained the mark of webbing between his fingers and toes. Because he gave marvelous eyes as offerings, he attained the mark of soft hands and feet.

Because he gave pure food in charity, he attained fullness in the seven places. Because he delighted in hearing the Dharma, he attained thighs as round and graceful as those of a deer. Because he concealed the faults of others, he attained the mark of the sheathed male organ.

“Because he cultivated the ten wholesome dharmas, he attained an upper body like that of a lion king. Because he constantly taught and transformed sentient beings through wholesome Dharma, he attained full and even shoulders. Because he rescued others from fear, he attained round and well-formed arms and elbows. Because he rejoiced in and assisted those who established the Three Jewels, he attained arms that extended below the knees. Because he constantly cultivated the myriad wholesome dharmas, he attained a pure body. Because he constantly gave medicine to the sick, he attained the mark whereby whatever food he consumes reveals its finest flavor. Because he constantly made majestic vows to cultivate wholesome Dharma, he attained the jaws of a lion.

“Because he regarded all sentient beings with a single mind of equality, he attained forty-two teeth. Because he delighted in harmony and avoided disputes, he attained closely set teeth. Because he gave precious treasures in charity, he attained even teeth.

Because body, speech, and mind were pure, he attained two brilliantly white teeth. Because he guarded against the four faults of speech, he attained a broad and long tongue. Because he perfected immeasurable merit and virtue, he attained the supreme sense of taste.

Because he constantly spoke gently to sentient beings, he attained the Brahma voice. Because he cultivated loving-kindness, he attained long, fine eyes. Because he single-mindedly sought the path of unsurpassed bodhi, he attained eyelashes like those of an ox king.

Because he praised the merit of others, he attained the white urna.

“Because he respectfully made offerings to his parents, preceptor, and acarya, he attained the usnisa. Because he delighted in expounding the Mahayana Dharma, he attained a soft and supple body. Because he joyfully gave away seats and bedding, he attained golden radiance.

Because he avoided gatherings devoted to worldly talk, he attained a blue-colored hair growing from each pore. Because he gladly accepted the instructions of good friends, teachers, and elders, he attained fine, smooth body hair. Because he did not impute evil deeds to sentient beings, he attained exquisitely colored hair.

Because he constantly encouraged sentient beings to cultivate samadhi, he attained a body rounded and proportioned like a nyagrodha tree. Because, wherever he was born, he delighted in making Buddha images, he attained strength like that of a mighty champion.

“Good man! Because bodhisattva mahasattvas perfect immeasurable merit and virtue, they attain the thirty-two marks in this way.”

The Bodhisattva Akasagarbha addressed the Buddha: “World-Honored One! I contemplate all dharmas and see that they are entirely without marks. I further contemplate the Tathagata and see that he is not those practices. Why, then, does the Buddha speak of extensively cultivating all practices?

“I contemplate the Buddhas, Dharma, and Sangha; suffering, its origin, its cessation, and the path; the five skandhas, the six ayatanas, the eighteen dhatus, the twelve links of dependent origination, the paramitas, and internal and external causes and effects. They are empty, nonexistent, signless, and wishless. I see neither their arising nor their cessation.

They are like deception, an illusion, a shadow, an echo, the moon in water, the hair of a tortoise, the horn of a hare, a flower in empty space, the child of a barren woman, or a person clad in a shadowy garment and riding many white birds. They are as though existent and as though nonexistent. Taking existence and nonexistence together, they are neither existent nor nonexistent; neither permanent nor annihilated; neither arising nor ceasing; neither within nor without; neither seeing nor consciousness.

They are like empty space. Why, then, do you say that you cultivate all dharmas?

“I contemplate the Tathagata and see that he is not a sentient being, a life, or a person. He is not the eye or visible form, nor the activity involving the marks of visible form; not the ear or sound, nor the activity involving the marks of sound; not the nose or fragrance, nor the activity involving the marks of nose and fragrance; not the tongue or flavor, nor the activity involving the marks of flavor; not the body or touch, nor the activity involving the marks of touch; not the mind or dharmas, nor the activity involving the marks of mind and dharmas.

He is not consciousness or form, nor the activity involving the marks of consciousness and form; not form or suffering, nor the activity involving the marks of form and suffering. He is not self, aspiration, practice, or skandha; neither real nor false; neither gathered nor dispersed; neither emerging nor entering. Feeling, perception, formations, and consciousness are likewise so.

“He neither goes nor comes and has no abiding place. He has no mind, thought, or consciousness and no karma of body, speech, or mind. He is neither one nor two. He has no past, present, or future; is neither defiled nor pure; and has no self, sentient being, life, or person. He is neither permanent nor annihilated; neither arising nor ceasing; neither cultivating nor practicing; neither relinquishing nor receiving. He ultimately abides forever. Why, then, does the Buddha speak extensively of cultivating all practices?”

At that time, the Buddha praised the Bodhisattva Mahasattva Akasagarbha, saying: “Excellent! Excellent! Good man! In past ages, you made offerings to immeasurable Buddhas. Long ago, you thoroughly understood the meaning of emptiness in the unsurpassed Mahayana and fully knew that the myriad dharmas all return to empty quiescence, just as the Buddha ultimately abides forever.

“Good man! It is like a precious vaidurya jewel. Although it may lie in mud for a thousand years, its intrinsic nature remains pure; when removed from the mud, it still retains its original quality. You are likewise. You thoroughly understand that the nature of the marks of dharmas is originally pure. Although you dwell in the three realms, amid the mire of the five turbidities, assisting the Buddha in propagating the teaching and transforming beings, you are not defiled by that mire. Because you are undefiled, you ask me about this meaning.

“Good man! Listen attentively, and I shall explain it to you. All the myriad dharmas are in truth without marks. Because there are written words, it is said that dharmas exist. Within dharmas there are no written words, and within written words there are no dharmas. For the sake of transmission and propagation, it is said that written words exist. Within written words there is also no bodhi, and within bodhi there are no written words. Although ultimate truth contains no written words, conventional truth speaks of written words. Sentient beings, Buddha-nature, and unsurpassed bodhi are not apart from written words.

“Good man! To speak in accordance with reality, the Tathagata is inexhaustible and unborn. He neither cultivates nor practices. Apart from all practices of cultivation, he neither enters the right position nor retrogresses. Though said to have only one birth remaining, he is not born in Tusita Heaven, does not descend from there into the human world, does not dwell in the world, and does not enter a womb. None of his arousals of mind abide in attachment. Nor does he say, ‘I have passed beyond birth, aging, sickness, and death.’ Nor does he say that he walked seven steps in each of the four directions. Nor does he proclaim, ‘I am the unsurpassed honored one in the world.’

“He does not dwell in a palace enjoying himself with palace women, nor does he train in worldly music and entertainments. Nor does he study calculation, horsemanship, martial skills, or strength. Wishing to deliver sentient beings, he manifests an old man in order to destroy attachment to the body; manifests the suffering of sickness in order to destroy attachment to feeling; manifests the appearance of death in order to destroy attachment to desire, self, and possessions of self; and manifests a sramana so that sentient beings will not seek the bodies of Brahma or Sakra but will seek the unsurpassed supramundane Dharma. By leaving the palace city, he manifests liberation from the bonds of the three realms.

“He also manifests that the fruit is neither before nor after and manifests freedom from anger and attachment. Therefore, he adorns his body with the thirty-two marks in order to reveal to sentient beings an excellent field of merit. He cuts off his topknot and casts away his necklaces, sends back his horse, and releases Chandaka, thereby manifesting separation from all afflictions. He manifests shaving his beard and hair to show the severing of attachment to all dharmas. He accepts and wears the kasaya to demonstrate the taming of sentient beings. He goes to Udraka to inquire about and receive teachings, thereby manifesting the destruction of pride.

“He practices austerities for six years for the sake of the heretics. He manifests accepting food and drink in accordance with worldly convention. He manifests accepting medicinal herbs to demonstrate contentment. He sits upon a grass mat to reveal the destruction of arrogance. Devas, nagas, and spirits praise and honor him, manifesting the adorned fruition of merit and virtue. He subdues the heretics to reveal courageous power. He points his right hand toward the earth to reveal the power of merit-making. The great earth trembles to reveal the requital of kindness. Cultivating the signless, he vows to attain the path of unsurpassed bodhi, thereby manifesting complete knowledge of the marks of all dharmas.

“Because he contemplates all dharmas equally, he is called Buddha. Because no one can surpass the Buddha’s wisdom, he teaches the essential Dharma. Because he knows the Buddhas of the past, present, and future, in accordance with that meaning he is called Tathagata. Because he clearly sees and knows the deeds of the three periods and all wholesome and unwholesome dharmas, he is called Sarvajna. Because his words are true, he is called Teacher of Devas and Humans.

“If a student can contemplate in this way, that person is called a bodhisattva. If one contemplates otherwise, one cannot be called a bodhisattva but is said to deceive all Buddhas.

“Good man! All Buddhas neither emerge nor enter, neither arise nor cease. For the sake of delivering sentient beings, they proclaim that they appear in the world; for the sake of delivering sentient beings, they proclaim that they enter cessation.”

The Bodhisattva Akasagarbha addressed the Buddha: “World-Honored One! I have truly known for a long time the principle that the marks of dharmas are empty. The Buddhas, the Tathagatas, neither appear nor perish; they are not born in royal palaces and do not enter quiescent cessation beneath the twin trees. Ultimately, they abide forever. For the sake of delivering sentient beings, they cultivate all difficult practices and enter nirvana, yet in truth they never move or change. The Buddhas, the Tathagatas, truly exist forever. Their responsive bodies appear in the three realms, manifesting the fivefold Dharma-body. What are the five?

“First, the Dharma-body of the true mark;

“Second, the Dharma-body of merit and virtue;

“Third, the Dharma-body of Dharma-nature;

“Fourth, the responsive transformation Dharma-body;

“Fifth, the Dharma-body of empty space.

“The reason it is called the Dharma-body of the true mark is self-evident. It is called the Dharma-body of merit and virtue because, for the sake of delivering sentient beings, one brings forth meritorious practices and perfects the myriad wholesome deeds. Therefore, it is called the Dharma-body of merit and virtue.

“The Dharma-body of Dharma-nature means awakening to and penetrating the marks of all dharmas and fully comprehending their principles. From objects, one understands and reveals the meaning of emptiness; when the understanding of emptiness is perfected, it receives its name in relation to those objects. Therefore, it is called the Dharma-body of Dharma-nature.

“What is called the responsive transformation Dharma-body? When the Tathagata appears in the world, he responds throughout all five destinies, whether wholesome or evil, manifesting in them all to rescue the myriad beings. It receives its name from transforming beings; therefore, it is called the responsive transformation Dharma-body.

“The reason it is called the Dharma-body of empty space is this: empty space is boundless, and the Dharma-body is likewise boundless; empty space cannot be measured, and the Dharma-body likewise cannot be measured. The Tathagata’s body is like the vast realm of space. For the sake of delivering sentient beings, he responsively manifests a body of five divisions. Therefore, one should know that the Tathagata is neither born nor extinguished, and all dharmas are likewise. For the sake of delivering sentient beings, the Buddha manifests the arising of the Dharma.”

At that time, the Buddha told the Bodhisattva Akasagarbha: “Good man! You and the Tathagata understand the marks of dharmas alike; in every realm, you are unobstructed and unhindered.

“Good man! In the future, there will be a kalpa named Purity and a land named Bliss. That land will be filled entirely with great bodhisattvas who discuss the meaning of the Mahayana. The name of the Two Vehicles will never be heard there, much less the evil realms. During that kalpa, you will become a Buddha named Pure Adornment Tathagata, Worthy of Offerings, Perfectly and Completely Awakened. Beings from the great regions and all other directions will come to hear and accept the Mahayana Great Pervasive Vaipulya Sutra.

“Therefore, if any sentient being hears the name of the Bodhisattva Akasagarbha, that person should bow and make offerings to him and will be born in that world of Bliss. Know that, before that person has passed through the dispensations of ten Buddhas, that person will receive a prediction.”

The Sutra of Great Pervasive Vaipulya Repentance, Extinguishing Offenses, Adornment, and Attainment of Buddhahood

End of the Middle Volume