大通方廣懺悔滅罪莊嚴成佛經

LOWER FASCICLE

(At that time) Buddha Shakyamuni, because Bodhisattva Faith-Banner had asked, for the sake of all sentient beings and for himself, about the names of the Buddhas, finished speaking of the Buddhas of the ten directions and the three periods of time, the twelve divisions of the scriptures, and the great Bodhisattva Sangha. He then wished once again to utter the great lion’s roar. The lion’s roar is called the definitive teaching.

The definitive teaching means clearly knowing that the Tathagata eternally abides and does not perish, and declaring that all sentient beings possess Buddha-nature, causing the heavenly maras to be terrified and the adherents of non-Buddhist paths to submit. (At that time the Tathagata emitted a great radiance from the mark of His long, broad tongue,) which covered the entire three-thousand-great-thousand world-system, and all worlds quaked in six ways.

Quaking in six ways means: the east rose and the west sank; the west rose and the east sank; the south rose and the north sank; the north rose and the south sank; the center rose and the edges sank; the edges rose and the center sank. This is called the sixfold quaking (of the worlds). The faculty of His tongue emitted a great radiance, and that great radiance shone universally.

The great radiance shining universally means transforming impermanence and bringing forth permanence, transforming impurity and bringing forth purity, transforming suffering and bringing forth bliss, and transforming ignorance and bringing forth illumination.

(At that time,) wherever the Buddha’s radiance shone, all the mountains, forests, lands, rivers, great oceans, Iron-Ring Mountains, and hells, both higher and lower, became level, orderly, and pure, entirely cleansed of all defilement and evil, just like the Eastern World of Pure Adornment and Full Moon.

At that time, the transformation bodies of Buddha Shakyamuni—the Buddhas—manifested from empty space and descended like a rain of flowers; others emerged by transformation from the earth like rising clouds. They filled all of empty space without leaving any gap. Then all those transformation Buddhas proclaimed in unison: “The Tathagata eternally abides and never perishes. All sentient beings possess Buddha-nature. All dharmas ultimately return to emptiness, and the causes and effects of the myriad practices all return to the One Vehicle.” All sentient beings saw them. When they had finished speaking, they suddenly disappeared, and only Buddha Shakyamuni remained visible upon His original seat.

At that time, the entire great assembly saw the transformation Buddhas. They were able to see them through the awesome spiritual power of Buddha Shakyamuni. When the compassionate father Shakyamuni manifested His spiritual power and majestic virtue, within the assembly forty Ganges-river-sands of bodhisattvas attained the Dharma-patience of non-arising; eighty thousand shravakas aroused the aspiration for the Great Vehicle; ten thousand bhikshus attained the path of arhatship; eighteen thousand bhikshunis attained the path of anagamin; four hundred million upasakas attained the path of sakridagamin; one billion upasikas attained the path of stream-entry;

and immeasurable devas and humans attained the purified Dharma-eye, knew their own former lives, and understood that all conditioned dharmas are impermanent.

At that time, from within the assembly, Bodhisattva Mahasattva Lion’s Roar immediately rose from his seat, adjusted his robes, bowed reverently at the Buddha’s feet, and addressed the Buddha, saying: “O World-Honored One! As stated above, hearing the names of the Buddhas can eradicate offenses; hearing the name of the Dharma can also eradicate offenses; and hearing the name of the Sangha can also eradicate offenses. This is because of the power of the Buddha, the power of the Dharma, and the power of the Sangha.

Because of the Buddha’s power, one should seek the Buddha; because of the Dharma’s power, one should seek the Dharma; and because of the Sangha’s power, one should seek the Sangha. Why must one seek all three? As stated above, there is only the One Vehicle!

Yet sentient beings see three, and the Buddha Himself speaks of three! How much more so, then, would sentient beings?”

The Buddha told Bodhisattva Mahasattva Lion’s Roar: “Excellent! Excellent! Your question concerning this meaning is most excellent!

For the benefit of sentient beings, listen carefully! Listen clearly! I shall distinguish and explain it for you.

It is not solely the Buddha’s power, nor solely the Dharma’s power, nor solely the Sangha’s power; all are powers belonging to the assembly. The Buddha is the father and mother to whom sentient beings return for refuge. The Bodhisattva Sangha are witnesses and wise spiritual friends.

The deluded children are sentient beings. If they awaken and themselves develop disenchantment and renunciation, they should apply the power of mindfulness extensively and seek to escape the great ocean of afflictions in the three realms. The Vaipulya Sutra is the great vessel.

“Good man! The Buddha is the Dharma; the Dharma is the Sangha; the Sangha is the unconditioned; the unconditioned is emptiness. The nonexistence of the unconditioned is itself emptiness.

Inner emptiness, outer emptiness, great emptiness, and small emptiness all return to the one emptiness; there is no emptiness that differs from another. Good man! In what you asked above, one should seek the one; why would it be necessary to seek three?

Good man! It is like a person who fears empty space and travels everywhere seeking a place to hide, yet still cannot escape empty space. Good man!

The Buddhas of the ten directions and I teach the myriad wholesome causes and conditions, the Three Jewels, and the Three Vehicles; yet these are nothing more than one. The beginning, middle, and end are all wholesome. For the sake of all sentient beings, they are distinguished and taught as three; therefore, they are called the Three Jewels of One Mark!”

Bodhisattva Lion’s Roar said: “Excellent! It is truly just as the noble teaching declares! I have known this for a long time; it was for the sake of sentient beings that I asked about this matter!”

Bodhisattva Mahasattva Lion’s Roar addressed the Buddha, saying: “O World-Honored One! According to the Buddha’s teaching, there is neither two nor three. The Vaipulya Sutra is the mother of the Buddhas, the great path of bodhisattvas, the eyes of those who study, that which guides and draws in those holding wrong views, rescues those who have lost their minds, puts an end to thoughts leading to the evil paths, opens the gateway to unsurpassed bodhi, and leads shravakas to the stations of the Great Vehicle.

I now wish to offer a great dharani to protect those people who purely uphold the precepts and conduct and who cultivate and study this sutra. I shall guard them. If someone reveres this sutra and practices it for seven days, and evil maras should come intending to trouble and disturb that person, I shall prevent those maras from wantonly acting contrary to the Dharma.

O World-Honored One! I shall protect this sutra, causing it to remain in the world for a long time, until the nature of bodhi is fully realized!”

The Buddha said: “Good man! By protecting this sutra, you protect the Three Jewels and also protect those who practice the teaching!”

Then Bodhisattva Lion’s Roar pronounced this mantra before the Buddha:

Namo Phật đà, namo Đạt ma, namo Tăng già, a đàn địa, đà la ni, đa đà ha, a già sà ni bà, tỳ tát bà đạt ma, ni bà tỳ y xá ma, đa tỳ bà xá na, tỳ ma la, tu bát ly đạt ma ni, già na bà lâu ni xoa dạ đa ma lệ, giá lệ, hầu lâu, hầu lâu, sư bệ đế, mạn đá la, mạn đá la sa ha.

Each time, recite it one hundred times and circumambulate seven rounds. Practice in this way for seven days, during three periods each day. Throughout those seven days, do not recite any other sutra; keep the mind upon the Vaipulya teaching, with no other object.

“O World-Honored One! This dharani has been spoken by eight quadrillion Buddhas, and I now proclaim it. If anyone slanders this dharani, that person thereby slanders the Buddha-Tathagatas.

Having slandered this dharani, that person will fail to attain the Way lifetime after lifetime and will not escape the three realms. Why is this? Because this dharani can enable those who have lost their minds to recover their original minds.

If one hears this dharani even once with one’s own ears and copies it in writing; abstains from drinking alcohol and eating meat; personally observes the fasting precepts; stays far removed from frivolous discourse; does not enter taverns or marketplaces; constantly practices a mind of great loving-kindness; and values the practice of seated meditation—even if that person, throughout immeasurable kalpas until now, has accumulated grave offenses arising from the three obstructions, after hearing this dharani, if that person receives and upholds it with utmost sincerity, recites it daily, and remains ever mindful of it without forgetting, that person will attain the path of bodhi and will not fall into the three evil destinies.”

The Buddha told Bodhisattva Lion’s Roar: “Excellent! Excellent! You skillfully protect the Three Jewels, lovingly remain mindful of sentient beings, and enable them to escape the three realms.

By proclaiming such a dharani, you bring great benefit to immeasurable students, open the path of the teaching, and uproot wrong views. Good man! All sentient beings who hear your name and the sound of this chu ((page 123; the printed book has ‘chu,’ but I do not know whether this is correct.

In my opinion it should be ‘chú’ [mantra]. I respectfully ask the Venerable Master to clarify this)) and who believe in and revere it without disparagement shall dwell peacefully and securely in the present life. When their lives come to an end, they shall always behold the Buddhas; they shall also see Me, see your body, and see the bodhisattvas.

They shall personally know that they will become Buddhas, with certainty and without doubt. All vision of Buddha-nature arises through pure faith. The myriad wholesome deeds perfect the path to Buddhahood, while relinquishing all evil.”

The Buddha said: “If, after my parinirvana, any good man or good woman, whether for one day, one night, one period of time, or a single thought-moment, bows in homage to all Buddhas of the ten directions and the three times, the twelve divisions of the scriptures, and all great bodhisattvas, while keeping the Mahayana in mind and contemplating the Ultimate Truth, then, within a single thought-moment as brief as the snap of a finger, all that person’s karma arising from the ten evil deeds, the five heinous offenses, and slandering the Vaipulya scriptures shall be entirely extinguished, without the slightest remainder.

If a bhiksu, bhiksuni, bodhisattva, sramanera, or sramanerika has lost their original resolve and personally committed the four grave offenses, the eight prohibitions, the six grave offenses, the ten evil deeds, the five heinous offenses, or slandered the Vaipulya scriptures, but now gives rise to faith and bows in homage to the names of all Buddhas of the ten directions and the three times, then all such evil karma shall be entirely extinguished, without the slightest remainder.”

As soon as the Buddha had finished speaking, Prince Good Vision and three thousand people from the time of Dipankara Buddha suddenly arrived before the Buddha in the space of an instant. Bowing reverently at the Buddha’s feet, they addressed him with one voice: “O World-Honored One! From immeasurable kalpas until now, we may have created evil karma beyond all telling; we may have committed the ten evil deeds or the five heinous offenses, slandered the Vaipulya scriptures, or committed immeasurable asamkhya offenses. We seek refuge in the Tathagata, the twelve divisions of the scriptures, and all bodhisattvas, and wish to disclose and repent of our transgressions. We humbly beseech you to permit us!”

The Buddha said: “Excellent! Excellent! A mind of dread is difficult to arouse, and roots of goodness are difficult to bring forth. Those who wish to repent of the ten evil deeds, those who wish to repent of the five heinous offenses, and even icchantikas who wish to behold Buddha-nature should do precisely this. Speak freely as you wish!”

At that time, when the three thousand people heard the Buddha’s compassionate voice, they arranged their robes, joined their palms, and bowed. Baring their right shoulders, they knelt with their right knees upon the ground and said: “O World-Honored One! Today we take refuge with our lives in the Buddhas of the ten directions; we take refuge with our lives in the Dharma of the ten directions; and we take refuge with our lives in the Sangha of the ten directions.

We then bow our heads and take refuge with our lives in Aksobhya Buddha of the East; we take refuge with our lives in Jewel-Form Buddha of the South; we bow our heads before Amitabha Buddha of the West; we take refuge with our lives in Wondrous Victory Buddha of the North; we bow our heads before the Tathagata Accumulated Fragrance above; and we take refuge with our lives in Myriad Images Buddha below. We bow our heads before the Great Being Samantabhadra of the East; we take refuge with our lives in Dharanimdhara of the South; we bow our heads before the Great Being Avalokitesvara of the West; we take refuge with our lives in Full Moon Bodhisattva of the North; we bow our heads before the Great Being Akasagarbha above;

and we take refuge with our lives in Beholding Virtue Bodhisattva below.

We bow our heads before our original teacher, Dipankara Tathagata; we take refuge with our lives in the Buddha-nature of the future; we bow our heads before the transformation Buddhas, emanated bodies in other directions; we take refuge with our lives in our present teacher, Sakyamuni; we bow our heads before the great beings Vimalakirti and Manjusri; we take refuge with our lives in Ananda and Kasyapa; we bow our heads before the noble beings who have appeared from the Path; and we take refuge with our lives in those who have newly brought forth the aspiration through the teachings.

We bow our heads before the great treasury of the twelve divisions of the canonical Vaipulya scriptures; we take refuge with our lives in all other sutras and Dharma teachings; we bow our heads before the eight portions of relics and sacred images; and we take refuge with our lives in all presently existing Buddhist sacred works. May the Four Heavenly Kings of the four directions, the gods of Trayastrimsa, Sakra, Brahma, the thirty-three heavens, and all spirits and immortals throughout space, in the heavens, upon the earth, beneath the earth, in all mountains and forests, and beneath all trees—those possessing great spiritual powers, those possessing the divine eye, and those possessing the divine ear—please hear, know, and bear witness to this.

May all sentient beings who have not yet repented have their offenses extinguished. They should speak thus: ‘From the beginningless ages of the world until this present evil body, we have been deluded and mentally confused, possessed of immeasurable inverted views, afflictions, evil karma, and transgressions too numerous to disclose fully. We committed many offenses without ourselves being aware of them.

Our evil minds blazed fiercely; we did not consider future lives but saw only the present. We delighted in cultivating afflictions, departed far from roots of goodness, and were obstructed by evil karma. We drew near to evil spiritual friends; acted contrary to the Dharma toward bhiksus; acted contrary to the Dharma toward bhiksunis; acted contrary to the Dharma toward our parents; or freely used even the slightest article belonging to the Sangha.

Among the Sangha of the five divisions, we may have stirred up disputes over right and wrong; spoken immeasurable evil words of the world; destroyed sentient beings’ roots of goodness leading to bodhi; or slandered Dharma masters, calling the true Dharma false Dharma and false Dharma the true Dharma. We said that the Tathagata is impermanent, that the true Dharma is impermanent, and that the Jewel of the Sangha is impermanent.

We took no delight in wisdom or generosity and placed our faith in false teachings. Therefore, today, filled with immeasurable fear and immeasurable shame, we take refuge in the Three Jewels. May the compassionate Buddhas, the Vaipulya teachings, our parents, bodhisattvas, and spiritual friends accept us as we disclose and repent of our transgressions.

May the grave offenses binding us to birth and death from immeasurable kalpas until today be extinguished, and we further vow that from this day onward we shall never dare commit them again.

‘O World-Honored One! From immeasurable kalpas until now, we may have committed the five heinous offenses, violated the precepts and prohibitions established by all Buddhas of the past, present, and future, engaged in the conduct of icchantikas, uttered harsh and evil words, slandered the true Dharma, and created such grave karma. Yet we never reformed or repented, and our minds felt neither shame nor remorse.

We may have committed all the offenses of the ten evil deeds and the five heinous acts, knowingly and deliberately transgressing. Even regarding matters so grave, our original minds felt not the slightest fear, shame, or remorse. We calmly accepted offerings without ever disclosing our transgressions.

We had no intention of protecting, upholding, or establishing the true Dharma; instead, we disparaged, defamed, and belittled it, speaking at length of its supposed faults and evils. We may even have said that there is no Buddha, Dharma, or Sangha. Because we have thus committed the grave uninterrupted offenses, the ten evil deeds, and the five heinous offenses, today, filled with immeasurable fear and immeasurable shame, we take refuge in the Three Jewels.

May the compassionate Buddhas, the Vaipulya teachings, our parents, bodhisattvas, and spiritual friends accept us as we disclose and repent of our transgressions. May the grave offenses binding us to birth and death from immeasurable kalpas until today be extinguished, and we vow never to commit them again.

‘Furthermore, O World-Honored One! From immeasurable kalpas until today, we may have held the four inverted views; called the four grave offenses sthulatyaya offenses; called sthulatyaya offenses the four grave offenses; said that a transgression was not a transgression and that what was not a transgression was a transgression; called a light offense grave and a grave offense light; called what was pure impure and, on seeing what was impure, called it pure.

We may also have held wrong views, praised worldly books, failed to revere the Buddha’s scriptures, engaged in all manner of evil disputation, and accumulated the eight impure possessions. What was truly the Buddha’s word, we regarded as Mara’s word; and what was truly Mara’s word, we regarded as the Buddha’s word. We may also have believed and accepted the doctrines of the Six Heretical Teachers, or spoken thus: “The Tathagata now enters nirvana and is forever annihilated!

The Three Jewels are impermanent.” In body and mind we gave rise to delusion and immeasurable inverted views. Therefore, today, filled with immeasurable fear and immeasurable shame, we take refuge in the Three Jewels. May the compassionate Buddhas, the Vaipulya teachings, our parents, bodhisattvas, and spiritual friends accept us as we disclose and repent of our transgressions.

May the grave offenses binding us to birth and death from immeasurable kalpas until today be extinguished, and we vow never to commit them again.’”

Furthermore, we bow before the Blessed One! From beginningless kalpas until this present body, we may have violated the property of the resident Sangha, the Sangha of the ten directions, the Sangha presently assembled, or the Sangha of the five divisions;

even the property of a single bhikshu or of any donor. Or we may have falsely claimed, “I have attained the true Dharma, the four dhyanas, and the four fruits.” Through the causes and conditions of such unwholesome evil karma, although we had entered the monastic life, we may have committed the four grave offenses, the eight prohibitions, the six grave offenses, the thirteen Sanghavasesa offenses, the two Aniyata offenses, the thirty Nissaggiya Pacittiya offenses, the ninety Pacittiya offenses, the four Patidesaniya offenses, the many Sekhiya rules, or the seven methods for settling disputes.

We may have violated each and every precept in this manner, from the Duskrta offenses up to the four grave offenses; or we may have committed the five heinous offenses, slandered the true Dharma and the profound scriptures, performed the deeds of an icchantika, and concealed our transgressions without repenting, so that they increased day and night. We have heard the Buddha say: “If one commits the four grave offenses, up to and including the five heinous offenses, or slanders the true Dharma, and does not disclose them and repent, one will certainly fall into hell.

The Buddhas, bodhisattvas, sravakas, and pratyekabuddhas cannot rescue or protect such a person; nor can monastic teachers, parents, devas, or people of the world save them.” Therefore, today we are immeasurably fearful and immeasurably ashamed. We take refuge in the Three Jewels: the Buddha Prabhutaratna of the past, the thousand Buddhas of the future, and the present emanation Buddhas of Shakyamuni who have come here.

May the compassionate Buddhas, the Vaipulya teachings, our parents, the bodhisattvas, and our spiritual friends accept our disclosure and repentance. May the grave offenses we have accumulated throughout beginningless kalpas—the afflictive obstructions, karmic obstructions, retributive obstructions, the four grave offenses, the uninterrupted offenses, and the ten evil deeds—be extinguished.

Furthermore, we bow before the Blessed One! Today, for the sake of all sentient beings and ourselves, we respectfully repent before the Buddhas of the ten directions. From beginningless kalpas until today, sentient beings have failed to recognize the kindness of the Buddhas and their parents, have not understood wholesome Dharma, and have committed every kind of evil karma.

Relying upon their lineage and abundant wealth, in their youth they gave themselves over to heedlessness and committed many evil deeds. They acted as their minds pleased and perceived no wrongdoing. As ignorant ordinary beings shrouded in darkness, they behaved foolishly, associated closely with evil friends, and allowed afflictions to disorder their minds.

Through the causes and conditions of the five desires, anger arose in their minds. Never knowing contentment, they committed many evil deeds. By associating closely with the unrighteous, they gave rise to greed, miserliness, jealousy, and envy.

Driven by poverty and destitution, they created much evil karma; and on account of lust for women, they practiced deceit and evil. Being subject to others, they were constantly afraid and had no leisure or ease. Tormented and inflamed by the bonds of affliction, and agitated in body and mind by greed, anger, and delusion, they were driven by craving and thirst to commit many offenses.

Evil deeds of body, speech, and mind—the three kinds of karma—accumulated upon one another. We now repent of all such offenses. If we have failed to revere the Buddha, the Dharma, and the noble Sangha, we now repent of all such offenses.

If we have failed to revere bodhisattvas and pratyekabuddhas, we now repent of all such offenses. Because of ignorance, we have slandered the true Dharma and failed to honor our parents, teachers, and elders; we now repent of all such offenses. Shrouded by delusion, we became arrogant and heedless and, because of greed, anger, and delusion, created evil karma; we now repent of all such offenses.

I now make offerings to the Buddhas of the ten directions. May all sentient beings abide upon the stage of the tenth bhumi and fully attain the Tathagata’s perfect enlightenment.

At that time, the Buddha said to Prince Good Vision: “Excellent! Excellent, Mahasattva! Mahasattva! You have examined the unwholesome evil karma of your own body, given rise to fear, and disclosed your offenses. Moreover, for the sake of sentient beings, you have repented of every offense. Only one who acts in this way is called a true Mahasattva. You yourself depart far from evil karma and also cause sentient beings to depart far from evil karma; therefore, you are called a true Mahasattva. You do not first make aspirations for yourself, but instead aspire that sentient beings attain perfect enlightenment before you. For this reason, you are called a true Mahasattva, a true Mahasattva.”

At that time, after Prince Good Vision and the three thousand people had completed their repentance, they recited these verses in praise of the Buddha:

The Buddha alone is the foremost one,

Parent of the three realms, possessed of all-knowing wisdom;

Among all classes of beings, none can equal him.

We bow before the Blessed One, whose equal is rarely found.

Ordinary people bestow favors for their own benefit,

And give away wealth while seeking recompense;

The Buddha, the great compassionate one, does no such thing,

But benefits enemies and kin, loved and hated, equally.

To the greatly diligent one, I entrust my life!

The Buddha, honored among those endowed with twofold perfection, is supremely venerable;

The one with the eye of wisdom can see and know,

Yet the devas do not comprehend this wisdom.

To all Buddhas of the past, future, and present,

I bow my head in homage.

Thus do I now entrust my life to the Buddha,

Revering him as I would the two Blessed Ones!

At that time, the Buddhas of the ten directions immediately spoke these verses of instruction for Prince Good Vision and the three thousand people:

If you wish to seek the Buddha Way,

Always follow those of great learning.

Serve them as excellent teachers,

And Buddhahood will not be far away.

One who maintains the precepts in purity

Is called a true bhikshu.

One who is able to contemplate emptiness

Is said to have attained samadhi.

One who is able to practice diligently

Is called a practitioner of the Way.

If one attains nirvana,

That is called true happiness!

A great sramana who upholds the precepts,

A bhikshuni pure in the great precepts,

A bodhisattva who regularly observes the fortnightly rites,

Who establishes pure conduct and lives on alms,

Who wears the sanghati robe

And carries robe and bowl,

Causes all the devas to rejoice!

With palms joined, they bow in reverence.

I cause devas and humans

To serve such a person as attendants,

Just as the lesser devas

Reverently serve Shakra, Lord of the Devas.

In this very life one receives the manifest reward;

The future reward cannot be fathomed.

To leave home and observe the prohibitive precepts—

This is to repay the Buddha’s kindness.

Furthermore, King Good Vision,

Apart from me and the bodhisattvas,

If all the people in the world

Give rise to minds of pure faith

And fully understand that the Buddhas of the ten directions

Abide forever and do not enter nirvana,

And that the Dharma and Sangha are likewise,

People such as these

Repay the Buddha’s kindness.

Furthermore, King Good Vision!

If all the people in the world

Have minds free from discriminating characteristics

And fully understand the Way of the One Vehicle—

That in the past and the future,

Throughout the ten directions and in the present,

There is only the One Buddha Vehicle,

Neither two nor three—

If they can give rise to this resolve,

With minds free from discriminating characteristics,

People such as these

Are said to repay the Buddha’s kindness.

Furthermore, King Good Vision!

If there is even one person who,

After my parinirvana,

Always gives rise to faith and understanding

And declares that all sentient beings

Possess the nature of the Tathagata,

People such as these

Also repay the Buddha’s kindness.

If one cultivates a single wholesome thought

Without seeking a heavenly reward,

But directs it straight toward the unsurpassed Way,

This also repays the Buddha’s kindness.

Furthermore, King Good Vision!

After my parinirvana,

If there is even one person

Who reads this sutra for but a moment,

Reveres the Buddha, Dharma, and Sangha,

And dutifully honors and makes offerings to their teacher,

People such as these

Also repay the Buddha’s kindness.

If a person relinquishes even a single possession—

Food, drink, or clothing—

And gives it universally as an offering to the great assembly,

This also repays the Buddha’s kindness.

Furthermore, King Good Vision!

In the final age of my Dharma,

If one can guide even a single person

To hear this sutra for but a moment,

This surpasses other offerings

Made to assemblies of tens of billions of bodhisattvas.

Such a Mahayana sutra

Is the mother of Buddhas and bodhisattvas.

To be mindful of the Buddha and revere this sutra,

To honor all bodhisattvas,

And to maintain an impartial mind, making no distinction between this one and that—

This also repays the Buddha’s kindness.

Furthermore, King Good Vision!

Whoever, in the final age of the Dharma,

Wishes to repay the Buddha’s kindness—

A single thought abiding in dhyana

Surpasses the three-thousandfold world

Filled entirely with people.

To slander dhyana and disrupt the assembly

Is like killing all the people

Who fill the three-thousandfold world,

Together with every kind of sentient being.

The offense of slandering dhyana and disrupting the assembly

Is equally grave.

If a person sees others cultivating goodness,

Yet slanders them and refuses to believe,

They sever and destroy the lineage of the Three Jewels

And cannot be said to repay the Buddha’s kindness.

At that time, Prince Good Vision and the three thousand people, having received the Buddha’s instruction, rejoiced and bowed reverently, then spoke this verse:

Today, we

Bow our heads to the past,

Future, and present,

To all Buddhas of the three times.

Again we take refuge and entrust our lives

To Buddha Shakyamuni.

We bow our heads to the eighty-four thousand

Treasuries of the Dharma,

And likewise take refuge

In all the other scriptural teachings.

We bow our heads to those of the past,

Vimalakirti and Manjushri.

We likewise take refuge

In those of great learning and great wisdom,

Ananda and Shariputra.

We bow our heads to those beyond training,

Whose Dharma-body possesses the fivefold attributes.

We likewise take refuge

In those newly beginning their training.

Having bowed their heads, they

Again spoke this verse:

What do the Buddhas declare to be real?

And what do they declare to be unreal?

Both the real and the unreal—

Neither of these two can be apprehended.

Such is the true characteristic:

All dharmas are not objects of idle speculation.

Out of compassion for sentient beings,

They expediently turn the Dharma wheel.

Whence do the sages come?

The Buddha has taught it thus:

The true characteristic and the place to which they go—

The Buddha is likewise so, without difference.

The sages speak in accordance with reality;

The Buddha also speaks in accordance with reality.

Therefore he is called Buddha,

Tathagata.

Clad in the armor of patience, his mind is steadfast;

His bow of diligence is mighty in strength;

His arrows of wisdom are keen-edged,

Destroying the enemies of arrogance.

Worthy to receive from devas and humans

Every kind of offering,

Therefore he is called Buddha

And Arhat.

With right wisdom he knows the true characteristic of suffering;

He also truly knows the cause of suffering,

Knows the true characteristic of the cessation of suffering,

And also knows the path to its cessation.

He rightly comprehends the Four Truths,

Certainly and truly, without alteration.

Therefore, throughout the ten directions,

He is called Samyaksambuddha.

He has attained the wondrous Three Knowledges,

And his pure conduct is also complete.

Therefore he is called the World-Honored One,

Vidyacarana-sampanna.

He completely understands all dharmas

And personally attained the wondrous Dharma of the Way.

At times he teaches through skillful means,

His heart cherishing all beings.

He eradicates old age, sickness, and death,

And leads them to the place of peace and security.

Therefore he is called Buddha

And Sugata.

He knows whence the worlds arise,

And also knows the path by which the worlds come to an end.

Therefore he is called Buddha

And Lokavid.

In meditation, morality, the eye of wisdom, and all else,

None can equal him, much less surpass him.

Therefore he is called Buddha

And Anuttara.

With great compassion he delivers sentient beings,

Gently teaching and training them.

Therefore he is called Buddha

And Purusadamya-sarathi.

His wisdom is free from affliction;

He teaches the supreme liberation.

Therefore he is called Buddha

And Shasta-deva-manushyanam.

All things throughout the three times, moving and unmoving,

Exhaustible and inexhaustible dharmas,

He completely realized beneath the tree of enlightenment.

Therefore he is called Buddha.

At that time, all the Buddhas of the ten directions entered the samadhi of spiritual powers and raised themselves into the open sky. With different mouths but a single voice, they proclaimed these words: “Great Being Good Vision and you three thousand people, you should know that the nature of offenses is neither outside, nor inside, nor in between. Because the mind is real, the power of goodness is real; because the mind is liberated, the nature of offenses is liberated; because wisdom is empty, the nature of offenses is empty; and because of the power of faith, the power of merit is abundant.

If you can repent in this way, then you have seen us, seen Buddha Prabhutaratna, and seen all our emanation bodies. Through repentance, offenses are extinguished, and thus you constantly see us. Today we teach the bodhisattvas that repentance in this manner causes us, all our emanation bodies, and the parinirvana Buddha Prabhutaratna all to rejoice!

The present Buddhas of the ten directions, as well as those of the past and future, will also be seen and honored with offerings, and they too will be caused to rejoice! By following this Mahayana sutra, one gains entry into the gateway of bodhi.”

The Buddha told his disciples: “Those who have offenses and wish to repent should, like King Good Vision, bow to the Buddhas of the three times, the twelve divisions of the revered scriptures, and the Sangha of great bodhisattvas. They should bow to each with single-minded devotion, just as though encountering my very body and beholding my marks. Whether they see one mark of the Buddha, two marks of the Buddha, seven marks of the Buddha, a hundred marks of the Buddha, a thousand marks of the Buddha, ten thousand marks of the Buddha, or immeasurable marks of the Buddha, they should bow to each with single-minded devotion.

Such a person will possess immeasurable merit and virtue, will eradicate grave offenses that bind one to birth and death, and throughout asamkhya kalpas will not fall into the three evil destinies. That person will abide securely upon the Buddha path, certainly and without doubt. Therefore, one should repent of every offense and, with utmost sincerity and firm faith, be certain that grave offenses will be extinguished.”

At that time, Prince Good Vision and the three thousand people, with one voice, recited this verse in praise of the Buddha:

The World-Honored One, greatly loving and compassionate,

The great Dharma King of the Shakya lineage,

Utters the lion’s roar before the assembly,

Universally gathering in all sentient beings.

He regards all beings as his only child,

Without distinction between this one and that one.

We have beheld the Unsurpassed Honored One!

Therefore, we now bow reverently.

Then the Buddha told Prince Good Vision and the three thousand people: “Those who can disclose their offenses and repent without concealing them in this way are true bodhisattvas. In a future life, you will certainly become Buddhas. Furthermore, good man, after I enter parinirvana, whoever in a future age can, with an upright mind, bow reverently to all the Buddhas of the ten directions, the twelve divisions of scripture, and the Sangha of bodhisattvas thereby repays the kindness of the Three Jewels.

That person will immediately extinguish the offenses of the ten evil deeds, the five heinous offenses, and slandering the Vaipulya scriptures. Once those offenses have been extinguished, if that person is suited to be delivered through the fruit of stream-entry, then the fruit of stream-entry will be bestowed; if suited to be delivered through the fruit of once-returning, then the fruit of once-returning will be bestowed; if suited to be delivered through the fruit of non-returning, then the fruit of non-returning will be bestowed; if suited to be delivered through the fruit of arhatship, then the fruit of arhatship will be bestowed; if suited to be delivered through the fruit of a pratyekabuddha, then the fruit of a pratyekabuddha will be bestowed;

and if suited to be delivered through the bodhisattva path, then the fruit of a bodhisattva will be bestowed.

In this sutra, some great bodhisattva mahasattvas attained the true characteristic in their final birth, all because they bowed to the Buddhas of the ten directions and the three times; some bodhisattvas attained the Dharma realm within two births, all because they bowed to the Buddhas of the three times; some bodhisattvas attained Ultimate Wisdom, all because they bowed to the Buddhas of the three times; some bodhisattvas awakened to the Truth of the Ultimate Meaning, all because they bowed to the Buddhas of the three times; some bodhisattvas attained the Shurangama Samadhi, all because they bowed to the Buddhas of the three times; some bodhisattvas attained the Samadhi of Space and the Samadhi of the Seal of Wisdom, all because they bowed to the Buddhas of the three times;

some bodhisattvas attained the Patience of Non-retrogression, the Patience in Accordance with the Dharma, and conformity with the Dharma realm, all because they bowed to the Buddhas of the three times; some bodhisattvas attained dharani, great mindfulness, and unobstructed wisdom of mind, all because they bowed to the Buddhas of the three times; some bodhisattvas attained the Lion’s Roar Samadhi, the Vajra Samadhi, and the Samadhi of the Five Wisdom Seals, all because they bowed to the Buddhas of the three times; and some bodhisattvas attained the Samadhi of Equality, great loving-kindness, great compassion, and the Buddha-conduct of anuttara-samyak-sambodhi, all because they bowed to the immeasurable Buddhas of the ten directions and the three times.”

At that time, the Dharma Prince Manjushri, the bodhisattva mahasattva, addressed the Buddha, saying: “World-Honored One! When all sentient beings, foolish and mentally confused, commit evil and rebellious deeds, how can they themselves recognize them and extinguish their offenses?”

The Buddha told Mañjuśrī: “As stated above, if anyone is able to hear the Vaipulya scriptures, and also to hear the names of the Buddhas of the ten directions and the three times, the twelve divisions of scripture, and the great bodhisattvas, and thereupon gives rise to immeasurable joy, reverently believes, copies, receives, upholds, reads, and recites them fluently, that person should choose a secluded, pure place, prepare a chamber, sprinkle fragrant water upon the ground, and adorn the interior with beautiful banners and canopies.

First burn fragrant incense, and afterward invite the Buddhas. Bathe with scented water, regardless of whether much or little is available, and put on fresh garments. Each time one goes to the privy, one should bathe once.

Set up a jeweled seat, cultivate this sutra for a long time, thoroughly understand the characteristics of the Dharma, and be free from the views of self and person. Offer provisions, explain and extol the teachings, burn excellent and precious incense, and single-mindedly eliminate distraction. Maintain right recollection and right mindfulness, and single-mindedly recollect the Buddhas.

“These practitioners should above all act in harmony. If they are not harmonious, but become angry and contend with one another, this is not called repentance. To harbor anger in the heart is contrary to the Dharma of the Way.

They should contemplate the Great Vehicle and ponder the meaning of the ultimate truth. For seven days and seven nights they must not lie down to sleep. Three times each day they should read and recite this sutra, and throughout the six periods of day and night they should burn incense, make offerings, bow in worship, and repent.

They should invoke and recollect the Buddhas, bodhisattvas, and twelve divisions of scripture mentioned in the sutra. From thought to thought they must remain undistracted; from thought to thought, unconfused; from thought to thought, unwavering; from thought to thought, advancing with the passing hours; from thought to thought, advancing with each day; from thought to thought, giving rise to faith; from thought to thought, rejoicing; from thought to thought, proceeding in due order; from thought to thought, maintaining continuity; from thought to thought, deepening their earnestness; from thought to thought, never departing; from thought to thought, reflecting upon their offenses; from thought to thought, recollecting the Buddha; from thought to thought, recollecting the Dharma;

from thought to thought, recollecting the Sangha; from thought to thought, recollecting moral discipline; from thought to thought, recollecting generosity; and from thought to thought, recollecting the devas.

“When that person reads and recites in this manner, bows in worship in this manner, acts with utmost sincerity in this manner, and repents in this manner, from the first day through the sixth day, that person should again sprinkle the ground with fragrant water, bathe with fragrant water, burn various kinds of fragrant incense, and make offerings with a profound heart. Because of that person’s utmost sincerity, the repentance will cause the ten directions to tremble.

At that time, I, 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, will follow the sound and enter the chamber, all bearing witness together. In this way, within seven days that person’s offenses will certainly be extinguished.

“How is this known? Since ordinary beings have not yet accorded with ultimate truth, they must rely upon signs appearing in dreams. If one sees one such sign in a dream, one offense has thereby been extinguished.

If one sees five such dreams, the offenses of the five heinous acts have thereby been extinguished. That person may dream at night of wishing to cross a great river and walking over a great bridge; know that this person will certainly attain deliverance. That person may dream of bathing together with others, or of rain falling upon the body; know that this person will certainly attain purity.

That person may dream of entering a great assembly and sitting in order among śramaṇas; know that this person is a true child of the Buddha. That person may dream of entering a stupa or monastery and seeing immense and magnificent images of Buddhas and bodhisattvas; know that this person has entered the right gateway. That person may dream of obtaining fruit and then eating it; know that this person will obtain the corresponding fruition.”

The Buddha told Mañjuśrī: “If bhikṣus, bhikṣuṇīs, bodhisattvas, laymen or laywomen of pure faith, śrāmaṇeras, or śrāmaṇerīs have become mentally confused and disordered, and have physically violated any of the precepts, they should repent as described above. Unless they lack utmost sincerity, there is no possibility that their offenses will fail to be extinguished!”

Mañjuśrī asked the Buddha: “O World-Honored One! When practicing this Dharma, may many people participate?”

The Buddha taught: “There may be no fewer than one and no more than twenty people. While practicing this Dharma, they must not recollect any other scriptures. After completing this method of repentance, they must never again commit those deeds.

This is called the Dharma of repentance. They should then form this thought: ‘From this day onward, we are like those who have died and come back to life. I must uphold the precepts; I must practice diligently; I must read and recite the Great Vehicle Vaipulya scriptures.’ At that time, such a person should think: ‘Only from this day onward shall I firmly uphold the precepts; may my resolve be like vajra.’ When that person thinks in this way, the great being Vimalakīrti, together with immeasurable bodhisattvas, will stand before that person to serve as witnesses; the Venerable Samantabhadra will serve as the officiant of the karmavācā; and the Venerable Kāśyapa will serve as the preceptor upon whom that person relies.”

The Buddha told Mañjuśrī: “This is the extinguishing of offenses; this is liberation; this is the fulfillment of the precepts; this is the attainment of steadfast abiding!”

At that time, the World-Honored One again told the bodhisattva-mahāsattva Mañjuśrī: “If anyone violates the four grave precepts, the eight prohibitions, the six rules, the ten precepts, the Three Refuges, the five precepts, the eight prohibitions, the ten wholesome deeds, or any other precept or rule, even to the point of committing the five heinous acts or slandering the Vaipulya scriptures—with the exception of an icchantika—and does not repent and openly disclose those offenses, then at the end of that person’s life, that person will certainly fall into the Avīci hell!”

Mañjuśrī addressed the Buddha: “O World-Honored One! What is called the Avīci hell? I beseech the Tathagata, for the sake of all sentient beings, to explain its causes and conditions, its form, its dimensions, the suffering or happiness experienced as retribution there, and the number and duration of the kalpas involved.”

The Buddha told Mañjuśrī: “Excellent! Excellent! You have asked well concerning this meaning. Listen carefully! Listen carefully! And let the great assembly remember and reflect upon it well. For your sake, I shall distinguish and explain it extensively.

“What is called the Avīci hell? The syllable ‘a’ means ‘without,’ and ‘vīci’ means ‘interval.’ Because there is no interval of even momentary happiness, it is called ‘Without Interval.’ The syllable ‘a’ means ‘without,’ and ‘vīci’ means ‘shelter.’ The syllable ‘a’ means ‘without,’ and ‘vīci’ means ‘rescue.’ The syllable ‘a’ means ‘without,’ and ‘vīci’ means ‘unmoving.’ The syllable ‘a’ means ‘extreme heat,’ and ‘vīci’ means ‘extreme torment.’ The syllable ‘a’ means ‘without leisure,’ and ‘vīci’ means ‘without rest.’ Because there is neither rest nor leisure, it is called the Avīci hell. The syllable ‘a’ means ‘great fire,’ and ‘vīci’ means ‘extreme heat.’ Because fierce flames enter the heart, it is called the Avīci hell.”

The Buddha further said to Mañjuśrī Bodhisattva Mahasattva: “Good man! The Avīci Hell extends eighty thousand yojanas in breadth and length. It has seven layers of iron walls, above which are seven layers of iron nets.

Below are eighteen compartments, encircled by seven rings, all of which are forests of knives. Within the seven layers of walls there are also forests of swords. Below are eighteen compartments, and each compartment has eighty-four thousand layers.

At the four corners of the city are four great bronze dogs, each forty yojanas in length. Their eyes are like flashes of lightning, their fangs like sharp swords, their teeth like mountains of knives, their tongues like iron hooks, their claws like iron forks, and their tails like iron serpents. Raging fire issues from every pore of their bodies.

Their throats are so foul that nothing fetid in the world can serve as a comparison.

“At each of the four gates of the hell are eighteen companies of hell wardens. Their heads resemble those of rākṣasas, and their mouths are like the mouths of rākṣasas. Upon their heads are eighteen tusks, and their hands and feet are like iron prongs.

Within the seven layers of walls are countless iron banners. From the tops of the banners, fire gushes upward like surging springs, while molten iron flows throughout the city of Avīci. Above each of the four gates of the city of Avīci are eighteen bronze cauldrons.

Iron is boiled within the cauldrons, and the liquid seethes and bubbles, overflowing through the four gates and inundating the city of Avīci. In the space of each compartment are eighty-four thousand great iron serpents, which spit venom and spew fire. Their enormous bodies extend throughout the city, and their roars are as loud as thunder during a rainstorm.

The city is filled with great iron pellets and contains eighty thousand koṭis of thousands of torments. Suffering within suffering and anguish within anguish are all gathered here.

“The Avīci Hell has entrances and exits in each of the four directions. Outside every gate, fierce flames blaze. From east to west and from south to north, they interpenetrate for eighty thousand yojanas. Iron walls surround it, iron nets cover the entire ground, fire descends from above, and fire surges upward from below. On all four sides, above and below, every kind of torment arises simultaneously.

“As stated above, anyone who commits the four grave offenses, violates the eight prohibitions, breaks the precepts, commits the five heinous offenses, or slanders the Vaipulya scriptures, and who does not follow this sutra to repent with shame and remorse, will, when life ends, fall into the Avīci Hell as swiftly as a mighty man raises his hand. His body will completely fill the hell. Afflicted and oppressed by scorching heat, his mouth will be sealed so that he cannot speak.

He can only open his eyes while his mouth remains sealed, then seal his mouth and open his eyes. Because of his offenses, myriads of koṭis of flying knives, revolving like whirlwinds, descend from the sky and slice through him from the crown of his head down to his feet. All the sufferings he undergoes are hundreds, thousands, and tens of thousands of times greater than those described above.

“If he has committed all four grave offenses, he will undergo immense suffering and anguish for five great kalpas. The offenses against the eight prohibitions bring twice that suffering; the five heinous offenses again bring twice as much; and slandering the Vaipulya scriptures again brings twice as much. Slandering the Three Jewels, stealing property belonging to the Sangha, defiling the conduct of bhikṣus or bhikṣuṇīs, slandering one’s teacher, harming one’s teacher, or violating one’s own mother—those who commit such deeds suffer yet twice as much as stated above. The sole exception is an icchantika who has utterly severed his roots of goodness; such a person will never escape the Avīci Hell.

“While these offenders undergo suffering, fierce fire enters their hearts, causing them to lose consciousness and die. The hell wardens and rākṣasas strike the ground with iron staffs and shout loudly, ‘Come back to life! Come back to life!’ They immediately revive. In a single day and night, they die and revive ten thousand times, undergoing the extreme suffering and anguish described above.

“When such a person finally escapes the Avīci Hell, because of the causes and conditions of having broken the precepts and consumed without right the offerings of the faithful, he must next enter eighteen lesser hells, namely: the Freezing Hell, the Darkness Hell, the Scorching Heat Hell, the Wheel of Knives Hell, the Wheel of Swords Hell, the Chariot of Fire Hell, the Boiling Excrement Hell, the Scalding Broth Hell, the Ash River Hell, the Forest of Swords Hell, the Iron Bed Hell, the Bronze Pillar Hell, the Iron Mechanism Hell, the Iron Wheel Hell, the Iron Cavern Hell, the Iron Pellets Hell, the Sharp Stones Hell, and the Drinking Molten Bronze Hell.

In each hell he must suffer for eight hundred years before he can emerge. He will then constantly be born in lower states. For five hundred lives he will not know the Three Jewels.

If he encounters a good spiritual friend, he will awaken the aspiration for bodhi; if he does not encounter a good spiritual friend, he will again fall into hell.

“If one commits a duṣkṛta offense and does not repent, one must undergo painful retribution in hell for eight million years, with the days and months reckoned according to the Heaven of the Four Great Kings. The retribution for a pāyattika offense is twice as great, and that for a saṅghāvaśeṣa offense is again twice as great. While undergoing suffering, these offenders say nothing else but cry out: ‘A ba ba, a cha cha, a la la, a bà ba.’ Therefore, if one has committed offenses, one must urgently repent and take refuge in the Three Jewels.

“Furthermore, Mañjuśrī Bodhisattva Mahasattva, if one wishes to eliminate offenses swiftly, one should follow this sutra, repent and openly disclose them, and practice the Way for seven days, eating one meal each day. One should contemplate with right observation and recollect the Tathagata when he attained Buddhahood: the Mark of the Great Being, the Mark of the Awakened Being, the Mark of the Immovable Being, the Mark of the Liberated Being, the Mark of the Radiant Being, the Mark of Perfect Wisdom, the Mark of Complete Possession of All Pāramitās, and the Oceanic Mark of the Śūraṅgama and Other Samādhis.

“The Bodhisattva Mahasattva emerged from the Samādhi of Supreme Benevolent Intention and entered the meditation of Extinguishing Intention. Emerging from the meditation of Extinguishing Intention, he entered the Śūraṅgama Samādhi. Emerging from the Śūraṅgama Samādhi, he entered the Samādhi of the Torch of Wisdom.

Emerging from the Samādhi of the Torch of Wisdom, he entered the Samādhi of the Marks of All Dharmas. Emerging from the Samādhi of the Marks of All Dharmas, he entered the Samādhi of the Mark of Radiance. Emerging from the Samādhi of the Mark of Radiance, he entered the Samādhi of the Lion’s Voice.

Emerging from the Samādhi of the Lion’s Voice, he entered the Samādhi of the Lion’s Vigorous Advance. Emerging from the Samādhi of the Lion’s Vigorous Advance, he entered the Samādhi of Oceanic Intention. Emerging from the Samādhi of Oceanic Intention, he entered the Samādhi of Universal Wisdom.

Emerging from the Samādhi of Universal Wisdom, he entered the Samādhi of the Dhāraṇī Seal. Emerging from the Samādhi of the Dhāraṇī Seal, he entered the Samādhi of Universally Manifesting Form Bodies. Emerging from the Samādhi of Universally Manifesting Form Bodies, he entered the Samādhi of the Nature of the Dharma Realm.

Emerging from the Samādhi of the Nature of the Dharma Realm, he entered the Samādhi of the Lion King. Emerging from the Samādhi of the Lion King, he entered the Samādhi of Extinguishing All Marks of Māra. Emerging from the Samādhi of Extinguishing All Marks of Māra, he entered the Samādhi of the Wisdom of Emptiness.

Emerging from the Samādhi of the Wisdom of Emptiness, he entered the Samādhi of Understanding the Mark of Emptiness. Emerging from the Samādhi of Understanding the Mark of Emptiness, he entered the Samādhi of Great Wisdom of Emptiness. Emerging from the Samādhi of Great Wisdom of Emptiness, he entered the Samādhi of Form Bodies Pervading All Places.

Emerging from the Samādhi of Form Bodies Pervading All Places, he entered the Samādhi of Contemplating the Marks of Mind. Emerging from the Samādhi of Contemplating the Marks of Mind, he entered the Vajra Samādhi of the Bodhisattva Mahasattva. Emerging from the Vajra Samādhi of the Bodhisattva Mahasattva, he entered the Samādhi of the Vajra Crown.

Emerging from the Samādhi of the Vajra Crown, he entered the Samādhi of All Oceans. Emerging from the Samādhi of All Oceans, he entered the Samādhi of the Ocean of All Dhāraṇīs. Emerging from the Samādhi of the Ocean of All Dhāraṇīs, he entered the Samādhi of the Ocean of All Buddhas’ Realms.

Emerging from the Samādhi of the Ocean of All Buddhas’ Realms, he entered the Samādhi of the Ocean of the Liberation and Liberating Knowledge and Vision of All Buddhas. Emerging from the Samādhi of the Ocean of the Liberation and Liberating Knowledge and Vision of All Buddhas, he then entered the immeasurable and boundless gateways of the Oceans of All Samādhis. Emerging from the gateways of the Oceans of All Samādhis, he entered the Samādhi of Quiescent Intention and Extinguished Intention.

Emerging from the Samādhi of Quiescent Intention and Extinguished Intention, he entered the Samādhi Gateway of Vajra Quiescent Concentration and Great Liberation.”

The Buddha said to Manjusri: “After I enter nirvana, if good men or good women give rise to single-minded faith, and if they can transcribe, write, read, or recite even one verse—mindful of that mark, remembering that mark, contemplating that mark—their faith will be perfected. In the space of a single thought, they will cast off grave offenses accumulated throughout ninety kotis of nayutas of kalpas, equal in number to the sands of the Ganges and motes of dust. They will forever be freed from dark obstructions and clearly know that the Tathagata abides eternally and never perishes.”

At that time, the Blessed One spoke another verse for the entire great assembly:

Powerful warriors and spirits,

Beasts and evil elephant kings,

Lustful women and evil dragons,

And countless evil persons—

Vasu and Ajatasatru,

Devadatta and Angulimala—

Who gave rise in body and mind to heinous offenses

And should have fallen into Avici Hell,

Gave rise to faith and worshiped the Buddhas

Of the three times, immeasurable throughout the ten directions.

When Sakyamuni approached nirvana,

They were enabled to abide for immeasurable kalpas.

The people of Magadha

All brought forth the bodhicitta,

Entirely because they reverently worshiped

The Buddhas of the ten directions and the three times.

Ajnata Kaundinya

And all the five hundred sravakas

Will attain Buddhahood in future lives,

Entirely because they reverently worshiped

The Buddhas of the ten directions and the three times.

Brahmins of non-Buddhist paths

And ten seers, great religious adepts,

Have now attained arhatship,

Because in former lives in the past

They all reverently worshiped

The Buddhas of the ten directions and the three times,

And personally awakened to the ultimate meaning.

Throughout the Buddha lands of the ten directions,

All the assemblies of bodhisattvas

Will be reborn in the Land of Amitayus,

Entirely because they reverently worshiped

The Buddhas of the ten directions and the three times.

Furthermore, O King Good Vision!

Long ago, when I was a king,

I was named Great Seer’s Admonition.

Before the sun of the Buddha had appeared,

I made offerings to renunciants—

Five hundred Brahmins—

Of food, drink, and clothing,

Rooms, dwellings, and bedding,

Providing them fully for twenty years.

At that time I said:

‘Masters, bring forth the resolve for bodhi.’

Although those Brahmins

Accepted my offerings,

They truly had no faith in the Three Jewels.

Those masters answered me:

‘There is no bodhi in the world,

Nor is there liberation.’

When I heard these words,

In order to protect the Vaipulya scriptures,

I put the Brahmins to death,

Ending the lives of all five hundred.

When those people died,

They immediately fell into Avici Hell.

After falling into hell,

They at once brought forth three thoughts:

Reverence and worship for the Buddhas of the three times,

Respectful faith in the Vaipulya scriptures,

And reverence for the Great Beings, the Bodhisattva Sangha.

When they had brought forth these three thoughts,

They immediately escaped from hell

And were born in Tamalagupta,

Where their lifespans were ten minor kalpas.

This was entirely because they gave rise to faith

And reverently worshiped the Buddhas of the ten directions.

Those Brahmins

Had fallen into hell because of their slander,

Yet later escaped through faith.

How much more so you, a great bodhisattva,

Who are fully endowed with conscience and moral shame,

And in truth have committed no offense yourself,

But solely for the sake of sentient beings

Repent the four grave prohibitions,

The five uninterrupted offenses,

And even the offense of the icchantika.

If any ordinary person

Has personally committed such offenses,

Yet can repent in accordance with this teaching,

The four grave prohibitions,

The five heinous offenses, and the offense of the icchantika will be eradicated,

And that person will attain the Buddha Way.

Only those without faith are excepted.

If anyone possesses faithful understanding

And reverently worships the Buddhas,

There is no principle by which that person would fail to attain Buddhahood.

At that time King Good Vision,

Together with three thousand people,

Spoke with one voice to the Buddha:

‘If we attain Buddhahood,

We vow to liberate the stream of birth and death.

We beseech the Honored One of Devas and Humans

To explain this distinctly for us:

If anyone receives and upholds this scripture,

Transcribes, reads, and recites it,

What merit will that person gain?’

The Buddha said to King Good Vision:

‘Now listen well.

I shall explain this for you.

Suppose someone offered the seven treasures

Throughout a thousand worlds,

Gave them away to everyone,

And was also able skillfully to teach the Dharma,

Thus enabling them to attain the fruit of arhatship.

That person would not equal one person

Who hears these names of the Buddhas

And gives rise to even a single thought of faith,

Or worships them for even a single occasion.

The merit of the latter surpasses the former.

How much more so one who transcribes, reads, and recites them,

And reverently believes in and worships them!

That person’s merit cannot be measured.

If anyone can transcribe this scripture,

Receive, uphold, read, and recite it,

Bring forth the resolve and worship,

That person’s merit surpasses the building of temples and stupas

Throughout a thousand worlds.’

At that time Mahakasyapa,

Ananda, and Sariputra,

Protectors of the Dharma and Vajra Warriors,

The Brahma devas and Sakra,

Wheel-Turning Kings and the Four Heavenly Kings,

Bowed their heads and faces at the Buddha’s feet

And spoke with one voice to the Buddha:

‘After the Tathagata has passed from the world,

We shall propagate this teaching,

Teach and transform sentient beings,

And mindfully protect those who worship,

So that their minds may always be peaceful and secure.

Even if they have violated or broken grave prohibitions,

Committed the five heinous offenses, or slandered the Vaipulya scriptures,

We shall enable them to hear these names of the Buddhas

And dwell securely in a pure land.

Like King Good Vision,

They shall behold the Buddha-nature in future lives.’

At that time, Sakyamuni Buddha said to the great assembly: “Listen carefully. I shall explain to you the original causes and conditions. In the distant past, immeasurable kalpas ago, in the presence of the Buddha Wondrous Light, I heard the names of the Buddhas of the ten directions and the three times.

Joy arose in my heart, and with palms joined and head bowed, I listened and accepted them. Wherever I went, I taught and transformed immeasurable, boundless sentient beings, enabling them to hear the names of the Buddhas. At that time, among those sentient beings, only three thousand people joined me in this single Dharma rite, gave rise to immeasurable faith, and followed me in worshiping the names of the Buddhas.

I now see that throughout the ten directions they have all attained perfect enlightenment.”

The Buddha said to the assembly: “Good men! If you wish to eradicate the four grave offenses, the uninterrupted offenses, the offense of slandering the Vaipulya scriptures, and the offense of the icchantika, all depends upon a mind of faith. Furthermore, good men, if anyone has no faith, but despises, disparages, and shows no reverence, that person slanders the twelve divisions of the scriptures, slanders the vajra-hued body, slanders the Great Being Manjusri, and slanders all the Buddhas of the ten directions.

That person will certainly fall into hell; this is no falsehood. Why? Because through disbelief that person slanders the true Dharma, slanders supreme beings, and slanders all the Buddhas of the ten directions and the three times, and therefore will certainly fall into hell.

If anyone believes in these names of the Buddhas and worships them with utmost sincerity, there is no principle by which that person’s ten evil deeds, five heinous offenses, and offense of slandering the Vaipulya scriptures would fail to be eradicated. The sole exception is an unbelieving icchantika who has severed the roots of goodness. Good men!

A hundred kotis of Sakyamunis, each manifesting separate bodies throughout the various lands, teach and transform sentient beings. The final Sakyamuni Buddha is this very body of mine.

“The three thousand people of that time have now all attained Buddhahood. Among the first thousand, the Buddha Flower Light is foremost; among the middle thousand, the Buddha Rucika is foremost; and among the last thousand, Maitreya is foremost. Therefore, you should reverently worship the names of the Buddhas of the ten directions and the three times. In future lives, you should expound this path and teaching to the great assembly, broadly aiding and rescuing the multitude of ignorant beings, guiding them beyond the Three Realms, where they may dwell tranquilly and at ease at the place of enlightenment, no different from me.”

At that time, Dharani Bodhisattva immediately rose from his seat, arranged his robes, joined his palms reverently, and said to the Buddha: “Blessed One! What is the name of this scripture? How should it be received and upheld? How should it be practiced?”

The Buddha said to Dharani Bodhisattva: “Good man! This scripture is called ‘The Great Penetrating Vaipulya’; receive and uphold it under this name. It is also called ‘Repentance That Eradicates Offenses and Brings Blessings’; receive and uphold it under this name.

It is also called ‘The Scripture of Three Thousand People Adorning Themselves and Attaining Buddhahood’; receive and uphold it under this name. It is called ‘Vast and Unobstructed’; receive and uphold it under this name. It is called ‘Universally Gathering All’; receive and uphold it under this name.

It is called ‘The Gateway to the Immeasurable Treasury’; receive and uphold it under this name. It is called ‘The Vajra Jewel Treasury’; receive and uphold it under this name. It is called ‘Deliverance from All Grave Prohibitions’; receive and uphold it under this name.”

Dharani Bodhisattva said to the Buddha: “Blessed One! Just as the Buddha has taught, this scripture brings uniquely great benefit, enabling immeasurable sentient beings to eradicate offenses and attain Buddhahood. This scripture is the mother of all Buddhas, the path of bodhisattvas, the eye of sravakas, and the home of devas and humans. It possesses such inconceivable qualities. We vow to receive and uphold it, and throughout the heavens and beneath the heavens, in every place and region, extensively proclaim and propagate it, causing it never to be cut off but to abide in the world for a long time.”

The Buddha said: “Excellent! Excellent! Such a great being, who retains without loss the immeasurable entirety of the great treasury, shall in a future age sit upon my seat and tread the path that I tread!”

When the Buddha had spoken this sutra, immeasurable bodhisattvas attained the stage of non-retrogression and immovability; eighty thousand shravakas aroused the aspiration for the Great Vehicle; ten thousand bhikshus attained the fruit of arhatship; eighty-four thousand devas and humans attained the purified Dharma-eye; and hundreds of thousands of sentient beings aroused the aspiration for anuttara-samyak-sambodhi.

When the Buddha had finished speaking the sutra, the Jeweled Pool of Golden Flowers suddenly vanished. The Buddha withdrew his radiance, and the high and low places of the Saha world, impure, defiled, and evil, returned to their former state; those who committed evil were again in the hells as before. Having finished expounding the sutra, he returned to the Sala Grove. The entire great assembly rejoiced and faithfully practiced the teaching.

The Sutra of the Great Universal and Extensive Repentance, Extinguishing Offenses, Adorning and Accomplishing Buddhahood

End of the Lower Volume