大通方廣懺悔滅罪莊嚴成佛經

At that time, the Blessed One said to Akasagarbha Bodhisattva Mahasattva: “Good man! There are four wholesome dharmas through which one hears and faithfully accepts the true Dharma. What are the four? First, the mind is always pure, peaceful, and joyful. Second, the mind is free from arrogance. Third, the benefits of the Dharma naturally become manifest. Fourth, one teaches others wholesome dharmas without seeking fame or gain. These are called the four.

Good man! There are also four wholesome dharmas when one bestows the gift of Dharma. What are the four? First, one preserves the true Dharma. Second, one increases one’s own wisdom and also increases the wisdom of those who hear the Dharma. Third, one constantly practices the dharmas of wholesome causes. Fourth, one teaches others to discern what is defiled, purified, clear, and immaculate. These are called the four.

Good man! There are also four dharmas through which one acquires the power of loving-kindness and does not lose one’s roots of goodness. What are the four? First, upon seeing those of little wisdom, one does not regard them as foolish. Second, toward those whose nature is prone to anger, one constantly cultivates a mind of loving-kindness. Third, one constantly expounds causes and conditions. Fourth, one constantly remains mindful of unsurpassed bodhi. These are called the four.

Good man! There are also four dharmas through which, without being instructed by others, one can oneself practice the six paramitas. What are the four? First, one constantly uses the gift of Dharma to bestow the path of Dharma upon others. Second, one does not speak of others’ offenses in violating the precepts. Third, one skillfully understands the four means of embracing and uses them to teach and transform sentient beings. Fourth, one thoroughly comprehends the profound Dharma. These are called the four.

Good man! There are also four dharmas through which one can relinquish the bliss of meditative concentration and manifest birth in the desire realm. What are the four? First, the mind is always gentle and harmonious. Second, one skillfully acquires the power of roots of goodness. Third, one does not abandon any sentient being. Fourth, one constantly cultivates wisdom and skillful means. These are called the four.

Good man! There are also four dharmas through which one attains non-retrogression within the Buddha-Dharma. What are the four? First, one is freed from undergoing immeasurable births and deaths. Second, one constantly makes offerings to immeasurable Buddhas. Third, one cultivates immeasurable loving-kindness. Fourth, one faithfully understands the immeasurable wisdom of the Buddhas. These are called the four.

Good man! There are also four dharmas through which the Buddha-nature is not severed. What are the four? First, for the sake of sentient beings, one does not retreat from one’s original vow. Second, one delights in practices of reverence, faith, and giving. Third, one is courageous and diligent. Fourth, one constantly practices the Buddha path with a profound mind. These are called the four.

Bodhisattvas Mahasattvas journey throughout the three realms, performing practices that benefit sentient beings. Because they constantly cultivate the supramundane path, they do not sever the Buddha-nature!”

When the Buddha taught these four dharmas of the Mahayana, forty thousand devas aroused the aspiration for unsurpassed bodhi; twenty-five thousand people attained the patient acceptance of the non-arising of dharmas; and forty-eight thousand bodhisattvas penetrated the acceptance of the Dharma realm and the wholesome wisdom of the Buddhas.

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

Akasagarbha Bodhisattva said: “Blessed One! What is the name of this sutra, and how should I reverently uphold it?”

The Buddha said: “This sutra is called the Greatly Pervasive Vaipulya Sutra. It can shatter the domains of Mara, destroy the armies of heterodox paths, eliminate afflictions, liberate beings from the bonds of the five desires and wrong views, break open the prison of the three realms, bring sentient beings out of the ocean of birth and death and lead them toward the home of nirvana, and moisten and benefit those whose spiritual faculties have long been withered.

This sutra 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 Three Vehicles within sentient beings to germinate and flourish, bringing them to the ultimate fruit of bodhi in the One Vehicle. Good man!

You have now asked the name of the sutra, and I have explained it in this way. You should accept and uphold it!”

Akasagarbha Bodhisattva then said: “Blessed One! Since past lives, in the presence of immeasurable Buddhas, at immeasurable assemblies, and among immeasurable congregations, I have heard and seen all dharmas, all matters, all characteristics, and all vehicles; yet never before have I heard such a rare Dharma, such a rare matter, such a rare characteristic, or such a rare Mahayana as this. I now vow to accept and uphold it so that it will never be cut off.

Blessed One! The Buddhas eternally abide, and the Dharma and Sangha are never extinguished. Sentient beings in the three realms arise and perish by themselves.

Because they do not see the Tathagata, the Dharma, or the Sangha, they say that these have entered cessation. Today, through the awe-inspiring spiritual power of the Buddha, we journey throughout the three realms and, in accord with the needs of the time, provisionally speak of entering cessation. Blessed One!

Together with eighty thousand Great Beings possessing the wisdom Dharma-body, from the distant past we have vowed to circulate this sutra, enabling sentient beings throughout the Dharma realm to accept, uphold, read, recite, and practice it in accordance with its teaching, and all together attain Buddhahood. We shall never dare abandon it. Blessed One!

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

The Buddha said: “Good man! If someone were to give away precious treasures filling the entire great trichiliocosm, that merit would not equal the merit of one who hears the title of this sutra; the latter merit would surpass the former. Moreover, if someone were to give away precious treasures filling ten thousand worlds, that merit would not equal the merit of one who gathers in and upholds this sutra; the latter merit would surpass the former.

Moreover, if someone were to give away precious treasures filling one hundred thousand worlds, that merit would not equal the merit of one who gathers in and copies even a single verse of this sutra, or even one sentence or one word; the latter merit would surpass the former. Moreover, even if someone were to give away precious treasures filling immeasurable worlds, that merit would not equal the merit of one who sincerely reads and recites a single verse from this sutra; the latter merit would surpass the former.

Moreover, even if someone were to give to all sentient beings throughout the worlds of the ten directions, that merit would not equal the merit of one who sincerely explains the meaning of a single sentence, or teaches another the meaning of one verse from this sutra; the latter merit would surpass the former. Why is this? The giving of wealth, food, and drink is worldly giving.

It merely sustains life and cannot bring liberation from the cycle of birth and death. The giving of the Mahayana Dharma, however, nurtures and increases sentient beings’ roots in the path of bodhi and can perpetuate the true and eternal wisdom-life of practitioners of the Three Vehicles.

Good man! One who reads, recites, accepts, and upholds this sutra, though formerly evil, 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 ignorant, one is now a master of doctrine.

Though formerly subject to outflows, one is now free from outflows. Though formerly practicing as an ordinary being, one now practices as a noble one. Though formerly having lost the path, one has now entered the noble path.

Although one’s body is that of an ordinary being, by reading, reciting, accepting, and upholding this sutra, one’s wisdom becomes equal to noble wisdom. Although one is fundamentally afflicted, by reading, reciting, accepting, and upholding this sutra, one shares with the Buddhas the realm of nirvana.”

Akasagarbha Bodhisattva said: “Blessed One! As the Buddha has just said: ‘Though formerly practicing as an ordinary being, one now practices as a noble one; although one is fundamentally afflicted, by reading, reciting, accepting, and upholding this sutra, one shares with the Buddhas the realm of nirvana.’ If so, when those who break the precepts, commit the five heinous offenses, or slander the true Dharma read, recite, accept, and uphold this sutra, will they also eliminate their afflictions and attain nirvana? Although the preceding words are already clear, I beseech the Blessed One to explain this more fully for me and for sentient beings!”

The Buddha said: “Excellent, excellent, good man! You have asked well. I shall explain it.

Good man, because sentient beings have not encountered a Buddha, they adopt 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?

Suppose an elder had only one son, whom he therefore loved deeply. While the father remained at home, he instructed his son day and night in one matter after another, and the son obeyed them all. The son’s filial obedience arose because his father instructed him, and therefore he committed no transgressions.

Later, the father traveled far away without setting a date for his return. The son gradually forgot his father’s instructions and committed many offenses. Because he did not know when his father would return, he supposed that his father had died and cried out in grief.

At times he even seemed rebellious; overwhelmed by sorrow, he lost his right mind, utterly forgot his father’s former instructions, appeared unfilial, and uttered words that seemed slanderous. A long time afterward, the father returned from afar. The son rejoiced, recalled his father’s former instructions, and observed them without transgression.

Because the son saw his father, he believed that his father had not died. Thus, one cannot say that the son would forever continue to commit rebellious offenses. Since the son now knows how to preserve his father’s instructions and acts in accordance with them, he is not guilty of slander.

Good man! The elder is the Tathagata. His son is all sentient beings. The instructions are the Mahayana teachings and precepts. Traveling far away is the skillful means of nirvana, whereby the Buddha manifests bodies to teach and transform beings in other regions. Not seeing the father and supposing him dead means believing that the Buddha has entered final and eternal cessation. Being distraught, grieving, and losing one’s right mind means being obscured by ignorance. Failing to preserve the father’s instructions means violating the precepts. Declaring that the father is gone forever means committing the five heinous offenses. Being deluded about true principle and speaking unfilial words means committing the offense of slander.

The Tathagata is likewise. After completing his teaching journeys in other regions, he manifests a body again. Upon seeing him, sentient beings immediately give rise to faith and know that the Buddha has not become extinct. The Buddha teaches the Dharma to sentient beings and causes them to recover their original minds; thus, they can no longer be called violators of the precepts. Because they spoke of extinction only through ignorance, they cannot be said truly to have fallen into the offense of rebellion. Because they follow the teachings, practice in accord with principle, and attain understanding and awakening, they cannot be said truly to have slandered the Dharma.

Good man! Those who read, recite, accept, and uphold this sutra can eliminate grave offenses and all the 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 teach the Buddha’s Dharma. To explain this sutra is to explain the Buddha’s meaning. If one performs the Buddha’s work and skillfully explains the Buddha’s meaning, one will forever be free from afflictions. Why is this? Because that person has encountered the sutra and knows well how to eliminate afflictions.

Good man! Suppose eighty thousand kalpas were reckoned as one day, thirty days as one month, and twelve months as one year. Calculating according to that provisionally established measure of years, only after hundreds of thousands of kotis of kalpas would one encounter a Buddha.

After that same number of kalpas, one would encounter another Buddha. Encountering this sutra is even rarer and takes even longer than the period just described. To encounter this sutra is to encounter all the Buddhas of the ten directions and the three periods.

Therefore, the wise should accept, uphold, read, recite, copy, and explain it. Such merit can eliminate grave offenses, wrong views, ignorance, afflictions, fetters, and outflows; establish one in the field of merit; and enable one worthily to receive the immeasurable offerings of the world.”

Akasagarbha Bodhisattva said: “Blessed One! Even a pratyekabuddha cannot worthily receive the offerings of the world. How much less could an ordinary being do so?”

The Buddha said: “Good man! The statement that a pratyekabuddha cannot worthily receive offerings is not entirely correct. Although a pratyekabuddha cannot teach the Dharma to deliver others, if he enters dhyana-samadhi and, after emerging from samadhi, exercises great spiritual powers to deliver all sentient beings, he can worthily receive offerings!”

Akasagarbha Bodhisattva then said: “Blessed One! A sutra states that persons holding wrong views and violating the precepts must not dwell in the same land as the pure assembly, drink from the same river, or join bodhisattvas in reciting the precepts, confessing offenses, and holding the pravarana ceremony. Such persons have fallen back from and lost the noble path and may not be numbered among the Sangha.

Why, then, is it said that persons guilty of grave offenses and wrong views who practice this sutra can worthily receive offerings? If they can worthily receive offerings, they share with the Buddhas the status of Worthy of Offerings and surpass arhats and pratyekabuddhas. I beseech the Blessed One, out of compassion, to distinguish and explain this clearly.

After hearing and understanding it, I shall explain it to sentient beings in accordance with the Buddha’s teaching and enable them to attain liberation!”

The Buddha said to Akasagarbha Bodhisattva: “Excellent, excellent, good man! Today, replete with loving-kindness and compassion, you ask this question out of pity for sentient beings. Listen attentively, carefully reflect, and remember it well. I shall explain it clearly for you. Good man! The domain of this sutra cannot be known by sravakas or pratyekabuddhas, nor can it be conceived by Mara kings, followers of heterodox paths, or ordinary beings. Only a Buddha can know this sutra, and you too shall realize it.

Good man! In the past, when I practiced the bodhisattva path, taught the Dharma of giving, and practiced giving, I did not judge whether recipients were good or evil before allowing them to constitute fields of merit. I merely said: Giving to an animal yields a hundredfold karmic reward, while giving to an icchantika yields a thousandfold karmic reward.

Good man! One who has severed roots of goodness falls among the icchantikas after death. One who knows neither shame nor remorse falls among animals after death.

When, in some future life, the wholesome fruits of an animal or an icchantika mature, that being can receive offerings and become a field of merit for the donor. How much more is this so for those who hold wrong views and violate the precepts? Such is the meaning.

The Greatly Pervasive Vaipulya Sutra possesses six great, inconceivable virtues. It can enable those who violate the precepts, commit the five heinous offenses, slander the true Dharma, hold wrong views, and suffer from afflictions to eliminate all their offenses and worthily receive offerings!”

Akasagarbha Bodhisattva said: “Blessed One! The Buddhas, the Tathagatas, are inconceivable! The awe-inspiring spiritual power of the Greatly Pervasive Vaipulya Sutra is inconceivable! The merit of those who accept and uphold this sutra is also inconceivable!”

The Buddha said: “So it is! So it is! What you have said is entirely correct. Accepting and upholding this sutra brings boundless, inconceivable merit!”

At that time, the Blessed One again said to Akasagarbha Bodhisattva Mahasattva: “Good man! I recall that long ago in the past there was a kalpa called Purity. During that kalpa, I made offerings to nine billion two hundred million nayutas of Buddhas.

Because at that time I practiced the Dharma of the Lesser Vehicle, I committed many errors and violated immeasurable precepts; therefore, none of those Tathagatas bestowed a prediction upon me. After that kalpa passed, there came a kalpa called Joyful Vision. During that kalpa, I made offerings to four billion two hundred million Buddhas, yet I likewise did not see any of those Tathagatas bestow a prediction upon me.

After that kalpa passed, there came a kalpa called Brahma Sound. During that kalpa, I made offerings to two billion two hundred million Buddhas, yet I likewise did not see any of those Tathagatas bestow a prediction upon me. After that kalpa passed, there came a kalpa called Joyful Mind.

During that kalpa, I made offerings to eighty-four thousand Buddhas, yet I likewise did not see any of those Tathagatas bestow a prediction upon me. After that kalpa passed, there came a kalpa called Deliverance from Suffering, in a land called Adornment. The Buddha there was named Great Giving, Tathagata, Worthy of Offerings, Perfectly and Completely Awakened One, complete with the ten epithets.

During that kalpa, I made offerings to four billion Buddhas and heard this sutra, thereby ending all afflictions; nevertheless, I still did not receive a prediction of Buddhahood.

Good man! In the past, I presented all manner of offerings to the Buddhas, yet I did not see any of those Tathagatas bestow a prediction upon me. Good man!

During all those kalpas in the past, I made offerings to all those Buddhas, honored and praised them, eliminated afflictions, observed deportment and the prohibitory precepts, perfected the Dharma practices of the sravakas, cultivated pure brahmacarya, trained in the practice of giving, observed all precepts, truly practiced dhutanga, and stayed far removed from arrogance, anger, and delusion. I also skillfully practiced patience; aroused loving-kindness; repeated teachings exactly as I had heard them; and applied myself earnestly and diligently.

Whatever I heard, I accepted and retained without forgetting. I constantly dwelt in secluded places and entered various meditative concentrations. After emerging from concentration, I would, according to the circumstances, read, recite, and contemplate with wisdom derived from learning.

Yet although I practiced so many meritorious deeds, I still did not see any Tathagata bestow a prediction upon me. Why was this? Although I undertook the prohibitory precepts, I violated them frequently.

I was deeply attached to the Dharma of the sravakas and the practices of the Two Vehicles, and furthermore had not heard the Mahayana vaipulya sutras. Therefore, bodhisattvas should leave behind the practices of the Two Vehicles and cultivate the Mahayana vaipulya scriptures. Even if I were to spend an entire kalpa proclaiming the names of the Buddhas to whom I made offerings at that time, I could not name them all.

Good man! After that period, I encountered Dipamkara Buddha. Before an immeasurable assembly, he taught this Greatly Pervasive Mahayana Vaipulya Sutra.

At that time, I heard and saw the Buddha teach this sutra. I accepted, upheld, read, and recited it and contemplated its principles, whereupon I attained the patient acceptance of the non-arising of dharmas. Only then did Dipamkara Tathagata bestow a prediction upon me.

He said: ‘In a future age, you shall attain Buddhahood and be named Sakyamuni, Tathagata, Worthy of Offerings, Perfectly and Completely Awakened One, complete with the ten epithets.’ Therefore, good man, you should accept and uphold this sutra. You will certainly and swiftly realize the fruit of Buddhahood, to say nothing of being able worthily to receive the offerings of devas and humans. Thus, the Mahayana scriptures are a precious treasury possessing the inconceivable power of giving, bestowing wisdom upon those who violate the precepts and are spiritually impoverished.

Those who practice this Dharma are as though they had acquired a precious jewel.

Good man! The Mahayana is like the water of the great ocean, while the Lesser Vehicle is like water in 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 light. The vehicle taught in this sutra is the inconceivable Great Vehicle, which accommodates all sentient beings just as empty 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 can deliver all sentient beings.

If one practices this immeasurable Great Vehicle, which is like empty space, it is just as empty space itself: without limit and without form or color. The Mahayana is likewise limitless and unobstructed. Since all sentient beings rely upon it, they should contemplate how the characteristics of this vehicle are vast and all-embracing.

Even if one were to speak for immeasurable kalpas of the merit of the Mahayana and of those who practice this vehicle, one could never exhaust it. Among all vehicles, this Great Vehicle is supreme. By sincerely accepting and upholding the Mahayana, one will reach and sit beneath the bodhi tree, no longer bound or obstructed.

This unsurpassed vehicle surpasses all inferior vehicles. Sitting beneath the bodhi tree, I contemplated the twelve links of dependent origination and, out of compassion for sentient beings, taught the Mahayana sutras. If sentient beings throughout the ten directions cultivate this vehicle, they will attain a capacity neither increasing nor diminishing, like empty space.

Therefore, the Mahayana possesses great, inconceivable powers of spiritual penetration and wisdom. All sentient beings should consequently cultivate it. All hosts of devas, heavenly Maras, and followers of heterodox paths who wish to eliminate the bonds of affliction should take refuge in the Mahayana.

They will then certainly perfect the six spiritual powers, the three kinds of clear knowledge, and the three penetrations, and will be able to subdue Maras, followers of heterodox paths, and all those who hold wrong views. The Mahayana Dharma is most essential: it can shatter all afflictions and cause every root of goodness to be perfected. Therefore, the capabilities of the Mahayana are truly inconceivable!

All worldly dharmas, supramundane dharmas, and the dharmas of those who are still in training and those beyond training are all encompassed within the Mahayana.

Good man! If sentient beings commit evil and associate with people of wrong views and unwholesome spiritual friends, they should be told to repent and reform quickly, immediately distance themselves from such people, and return to take refuge in the Mahayana. Those who do not delight in seeking and studying the Mahayana cannot shatter their afflictions.

Those who seek liberation must study the Mahayana. If a great person who understands great matters hears the Mahayana taught and gives rise to joy, you should know that such a person belongs to the Mahayana. Practitioners who attain tranquil minds and perfect spiritual powers do so because they use the Mahayana to adorn themselves.

Those who perform great practices do not allow the seeds of the Three Jewels to be severed. Those who turn toward the Mahayana Dharma immediately acquire immeasurable merit and can travel to worlds throughout the ten directions to make offerings to immeasurable Buddhas of the ten directions. Thus, this Mahayana vaipulya sutra cannot be surpassed by any worldly vehicle.

It is replete with awe-inspiring virtue that shatters birth and death. Therefore, the Mahayana is truly inconceivable: it enables one to acquire physical strength, attain mastery and accomplishment, and perfect the true and eternal Dharma-nature. Those who rely upon this Mahayana will experience unsurpassed joy.

Those who can relinquish themselves in giving and cultivate the path of loving-kindness and compassion thereby attain the unsurpassed vehicle. Those who observe the precepts, practice diligence, and cultivate brahmacarya, and who can use spiritual powers to conceal the sun and moon, have all long cultivated the Mahayana practices. Those whose minds are constantly diligent and who cultivate assiduously attain the Mahayana.

Those afflicted by immeasurable painful karmic retributions will certainly eliminate them if they cultivate the Mahayana. Those who can abide securely in the Mahayana scriptures will experience joy like that of the Buddhas, perfect right mindfulness, remain constantly diligent, and attain the four bases of spiritual power. Those who rely upon the true Dharma and its true meaning have all long cultivated the Mahayana scriptures.

Those who perfect the ten powers, the four fearlessnesses, the adornment of the thirty-two excellent marks, vajra-samadhi, and omniscience have all long cultivated the Mahayana Dharma.

Good man! Those who uphold even one word, one sentence, or one verse of this Mahayana sutra will be freed from every suffering and calamity, will never fall into the lower realms, and will reach a place of peace and joy. If, in the evil age to come, anyone acquires a copy of this sutra, I confer upon that person a prediction of certain attainment of the Buddha path.

If one upholds this sutra, the Buddha is always near that person, and that person is also always near the Buddha. That person safeguards the Buddha-Dharma, and the Buddhas also safeguard that person, enabling that person to attain great spiritual powers and great wisdom, turn the great Dharma wheel, deliver beings from the various destinies of birth and death, and destroy the armies of Mara. In the past, because I heard this vaipulya sutra in the presence of Dipamkara Tathagata, I came to abide securely in the acceptance of dharmas and received the prediction that I would be named Sakyamuni Buddha.

After my parinirvana, if anyone cultivates and studies this sutra, I likewise confer upon that person a prediction of future Buddhahood. Those who, in the future age, understand the meaning of this sutra should expound it to deluded sentient beings. Although the Tathagata will no longer be manifest in the world, the Three Jewels will remain unbroken, just as if the Buddha were still present.

Why is this? Because I accepted and upheld this scripture in the presence of immeasurable Buddhas and expounded it to others during the final age; therefore, today I have attained the thirty-two marks.”

Akasagarbha Bodhisattva then said: “Blessed One! All Buddhas speak of the thirty-two marks, and now the Blessed One also speaks of the thirty-two marks. Through what causal practices are these excellent marks accomplished? I beseech the Blessed One to instruct us!”

The Buddha said to Akasagarbha Bodhisattva: “Good man! Because the Tathagata has accomplished immeasurable merit, he attained the thirty-two marks. Even if I were to describe their causal practices until the end of the kalpa, I could not exhaust them.

I shall now explain them only briefly for you: Because the Tathagata sincerely maintained pure precepts, he attained the mark of level soles. Because he cultivated every practice of wise generosity, he attained the mark of thousand-spoked wheels on the soles of his feet. Because he never deceived any sentient being, he attained the mark of full heels.

Because he safeguarded the true Dharma, he attained the mark of long, slender fingers. Because he did not harm others, he attained the mark of hands and feet joined by delicate webbing. Because he used joyful and wondrous eyes when presenting gifts, he attained the mark of soft hands and feet.

Because he gave pure food, he attained the mark of fullness in the seven places of the body. Because he delighted in hearing the true Dharma, he attained the mark of rounded calves like those of a deer. Because he concealed the faults of others, he attained the mark of the male organ hidden in a sheath.

Because he cultivated the ten wholesome actions, he attained the mark of an upper body like that of a lion king. Because he constantly taught and transformed sentient beings with wholesome dharmas, he attained the mark of even and full shoulders. Because he rescued others from fear, he attained the mark of rounded arms and elbows.

Because he rejoiced upon seeing others construct places for the Three Jewels and assisted them, he attained the mark of arms reaching below the knees. Because he constantly cultivated myriad wholesome dharmas, he attained the mark of a pure body. Because he constantly gave medicine to the sick, he attained the mark whereby whatever he swallowed did not become visible at the throat.

Because he constantly aroused an adorned mind and cultivated wholesome dharmas, he attained the mark of a lion’s jaw. Because he regarded all sentient beings with an impartial mind, he attained the mark of forty teeth. Because he joyfully promoted harmony and did not engage in disputes, he attained the mark of closely set teeth.

Because he gave precious treasures, he attained the mark of even teeth. Because his body, speech, and mind were pure, he attained the mark of white incisors. Because he guarded against the four faults of speech, he attained the mark of a broad and long tongue.

Because he accomplished immeasurable merit, he attained the mark whereby all food and drink entering his mouth became the finest flavor. Because he constantly spoke gentle words to sentient beings, he attained the mark of the Brahma voice. Because he cultivated loving-kindness, he attained the mark of broad and long eyes.

Because he sincerely sought unsurpassed bodhi, he attained the mark of eyelashes like those of the king of bulls. Because he praised the merits of others, he attained the mark of the white urna. Because he respectfully made offerings to his parents, preceptors, and acaryas, he attained the mark of the usnisa.

Because he delighted in teaching the Mahayana Dharma, he attained the mark of a soft body. Because he joyfully spread sitting mats for venerable elders, he attained the mark of golden radiance. Because he stayed far removed from gatherings devoted to worldly conversation, he attained the mark whereby every pore displayed a bluish-black color.

Because he gladly accepted the admonitions of wholesome friends and teachers, he attained the mark of fine, smooth body hair. Because he did not impute evil deeds to sentient beings, he attained the mark of lustrous hair. Because he constantly encouraged sentient beings to cultivate samadhi, he attained the mark of a well-proportioned body like the nyagrodha tree.

Because, wherever he was born, he delighted in making Buddha images, he attained the mark of strength like that of a mighty champion.

Good man! Because a bodhisattva mahasattva accomplishes such immeasurable merit, he attains the thirty-two marks and the other excellent characteristics that adorn him.”

Akasagarbha Bodhisattva said: “Blessed One! I contemplate that all dharmas are devoid of characteristics. I further contemplate that the Tathagata does not truly possess such causal practices.

Why, then, does the Blessed One extensively teach the cultivation of myriad practices? I contemplate the Buddha, Dharma, and Sangha; suffering, its origin, its cessation, and the path; the five skandhas; the six ayatanas; the twelve links of dependent origination; the paramitas; internal and external causes and effects; emptiness, signlessness, and wishlessness. I see none of them arise and none perish.

They are like illusions, magical transformations, shadows, echoes, the moon in water, a turtle’s hair, a rabbit’s horns, flowers in the sky, the child of a barren woman, the donning of a shadow as clothing, or riding upon the shadow of a white bird: they seem to exist, yet seem not to exist. All dharmas are existent and nonexistent, neither existent nor nonexistent, neither eternal nor annihilated, neither arising nor ceasing, neither internal nor external, neither seeing nor consciousness; all are likewise like empty space.

Why, then, does the Buddha say that he cultivates various dharmas? I contemplate that the Tathagata is neither a sentient being, a living being, nor a person; neither eye, form, nor activity involving the characteristics of form; neither ear, sound, nor activity involving the characteristics of sound; neither nose, scent, nor activity involving the characteristics of scent; neither tongue, flavor, nor activity involving the characteristics of flavor; neither body, touch, nor activity involving the characteristics of touch; neither mind, dharmas, nor activity involving the characteristics of dharmas; neither consciousness, form, nor activity involving the characteristics of consciousness and form; neither form, suffering, nor activity involving the characteristics of form and suffering.

I contemplate that the Tathagata is neither self nor person, neither activity nor skandha, neither real nor unreal, neither assembled nor dispersed, neither departing nor entering. Feeling, perception, formations, and consciousness are likewise. I contemplate that the Tathagata neither goes nor comes, has no dwelling place, no mind, mentation, or consciousness, and no karma of body, speech, or mind; he is neither one nor two; has neither past, present, nor future; is neither defiled nor pure; and has no self, person, sentient being, or living being.

I contemplate that all dharmas are neither eternal nor annihilated, neither arising nor ceasing, neither cultivated nor practiced, neither relinquished nor accepted, but ultimately and eternally abiding. The Tathagata and all dharmas are like this. Why, then, does the Blessed One extensively teach the cultivation of myriad practices?”

The Buddha then praised Akasagarbha Bodhisattva Mahasattva, 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.

You comprehended that the myriad dharmas all return to empty quiescence and also clearly understood that the Buddhas ultimately and eternally abide. Good man! Suppose a precious vaidurya jewel lay in mud for a thousand years.

Because its intrinsic nature is pure, when removed from the mud it retains its original quality. You are likewise. You thoroughly understand that the nature of the characteristics of dharmas is intrinsically pure.

Although you dwell within 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 the mud. Because you remain undefiled, you ask me about this meaning.

Good man! Listen attentively, and I shall explain it to you! Originally, none of the myriad dharmas possesses characteristics. Because written words exist, one provisionally speaks of dharmas as existing. In truth, there are no written words within dharmas, and there are no dharmas within written words. For the sake of dissemination, spoken and written words exist; yet there is no bodhi within written words, nor are there written words within bodhi. Nevertheless, on the conventional path, one speaks of written words, sentient beings, and Buddha-nature. Moreover, the path of unsurpassed bodhi is fundamentally not apart from written words.

Good man! In truth, the Tathagata is inexhaustible and unborn, neither cultivating nor practicing. Yet apart from cultivation and practice, one cannot enter the true position.

The Tathagata is not truly a once-returner destined for Buddhahood who ascends to Tusita Heaven; he does not descend from there to be born among humans; he neither abides in a womb nor dwells in the world; and his mind does not abide in or cling to any dharma. The Tathagata does not say, ‘I have transcended birth, aging, sickness, and death.’ He does not say that he walked seven steps in each of the four directions, nor does he declare himself the unsurpassed honored one in the world.

The Tathagata did not truly dwell in the palace and take pleasure with palace women. He neither trained in worldly arts nor learned horsemanship or wrestling. Wishing to deliver sentient beings, he manifested the sight of an old person.

Wishing to destroy attachment to the physical body, he manifested the appearance of illness and suffering. Wishing to destroy attachment to sensory enjoyment, he manifested the appearance of death. Wishing to destroy attachment to self and possessions of self, he manifested the appearance of a sramana leaving home.

Wishing to cause sentient beings not to seek bodies among the Brahma gods or Sakra, but to seek the unsurpassed supramundane Dharma, he manifested the act of passing beyond the palace walls and escaping the bonds of the three realms. He further manifested that there is no sequential cause and effect and manifested freedom from anger and craving.

Thus, the adornment of the physical body with the thirty-two marks was intended to reveal to sentient beings an excellent field of merit. Relinquishing pearls and brocade garments, removing jeweled necklaces, and dismissing the candala attendants who served him manifested the casting off of the myriad conditions of affliction. Cutting off his hair and beard manifested freedom from attachment to all dharmas.

Taking up the kasaya manifested the taming of sentient beings. Going to Udraka Arada to inquire and receive teachings manifested the destruction of self-conceit. Practicing austerities for six years was for the sake of subduing followers of heterodox paths.

Accepting food and drink manifested conformity with conventional dharmas. Taking medicinal herbs manifested knowing contentment. Sitting upon a grass mat demonstrated the elimination of arrogance.

Praise and reverence from devas, nagas, and spirits revealed the karmic reward of adornment with merit. Subduing external Maras demonstrated the power of courage. Pointing to the earth with his right hand demonstrated the power of creating merit.

The great earth’s trembling demonstrated requiting kindness. Cultivating signlessness and wishlessness and attaining unsurpassed bodhi manifested thorough comprehension of the characteristics of all dharmas.

Good man! One is called a Buddha because one contemplates all dharmas as equal. Because no one can surpass the Buddha’s wisdom, because he teaches the essential Dharma, and because he knows the Buddhas of the past, present, and future, he is called the Tathagata.

Because he clearly sees and knows the events 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 practitioner 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. In truth, none of the Tathagatas emerges or enters, is born or perishes. For the sake of delivering sentient beings, they are said to appear in the world; and again, for the sake of delivering sentient beings, they are said to enter nirvana!”

Akasagarbha Bodhisattva then said: “Blessed One! I have long understood the principle of emptiness in the characteristics of dharmas. The Buddhas, the Tathagatas, neither appear in the world nor enter cessation; they are not born in royal palaces and do not pass into quiescence beneath the twin sala trees.

They ultimately and eternally abide, yet for the sake of delivering sentient beings they cultivate various difficult practices and enter nirvana. The Buddhas, the Tathagatas, are unmoving, truly and eternally abiding. Their response bodies appear throughout the three realms, manifesting five kinds of Dharma-body.

What are the five? They are: the Dharma-body of true characteristics, the Dharma-body of merit, the Dharma-body of Dharma-nature, the responsive transformation Dharma-body, and the empty-space Dharma-body.

What is called the Dharma-body of true characteristics? Throughout countless kalpas of cultivation, the Tathagata realized the true characteristics of all dharmas; therefore, it is called the Dharma-body of true characteristics.

What is called the Dharma-body of merit? For the sake of delivering sentient beings, the Buddha exerted himself in meritorious practices and perfected myriad wholesome virtues; therefore, it is called the Dharma-body of merit.

What is called the Dharma-body of Dharma-nature? The Tathagata thoroughly awakened to the ultimate principles and phenomena of the characteristics of all dharmas and, through objects, clearly understood the meaning of emptiness. This awakening is perfect and complete, and it receives its name from those objects; therefore, it is called the Dharma-body of Dharma-nature.

What is called the responsive transformation Dharma-body? When the Buddha appears in the world, his responsive bodies pervade the five wholesome and unwholesome destinies to rescue the myriad beings. It receives its name from these responsive transformations; therefore, it is called the responsive transformation Dharma-body.

What is called the empty-space Dharma-body? 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 also thus, like the realm of vast empty space. For the sake of delivering sentient beings, it responsively manifests in five aspects. One should therefore know that the Tathagata neither arises nor ceases, and all dharmas are likewise. For the sake of delivering sentient beings, the Buddha appears and the Dharma flourishes!”

The Buddha then said to Akasagarbha Bodhisattva: “Good man! You and the Tathagata alike thoroughly understand the characteristics of dharmas. Every realm is without obstruction or hindrance!

Good man! In the future there will be a kalpa called Purity and a land called Joy. In that land, only great bodhisattvas will discuss and expound the Mahayana.

Even the term ‘Two Vehicles’ will not be heard there, much less the evil realms! During that kalpa and in that land, you will attain Buddhahood and be named Pure Adornment, Tathagata, Worthy of Offerings, Perfectly and Completely Awakened One, complete with the ten epithets. Great numbers of bodhisattvas from other regions will come to that land to hear and receive the Greatly Pervasive Mahayana Vaipulya Sutra.

Therefore, if any sentient being hears the name of Akasagarbha Bodhisattva and pays homage and makes offerings to him, that being will certainly be born in that world of Joy. You should know that after encountering only ten Buddhas, that person will receive a prediction of Buddhahood!”

(END OF THE MIDDLE VOLUME)