大通方廣懺悔滅罪莊嚴成佛經

At that time, in the Dharma assembly, the bodhisattva Faith-Banner, for the sake of all sentient beings and himself, asked about the names of the Buddhas. For this reason, after Buddha Shakyamuni had proclaimed the august names of the Buddhas throughout the ten directions and the three periods of time, together with the twelve divisions of scripture and the Great Bodhisattva Sangha, he further wished to utter the great Dharma sound of the Lion’s Roar. The Lion’s Roar means definitive teaching. Definitive teaching means clearly declaring that the Tathagata eternally abides and is never extinguished, and that all sentient beings possess Buddha-nature. When the heavenly maras hear this teaching, they are terrified, and all followers of non-Buddhist paths submit.

Then the Tathagata emitted a great radiance and manifested a broad, long tongue that covered the entire three-thousand-great-thousand world system. All lands trembled in six ways. These six kinds of trembling were: the east rose while the west sank; the west rose while the east sank; the south rose while the north sank; the north rose while the south sank; the center rose while the four sides sank; and the four sides rose while the center sank.

These are called the six kinds of trembling of the worlds. From the tongue of the Blessed One streamed forth great light, an immense radiance illuminating everywhere. This immense radiance illuminating everywhere signified: transforming impermanence into true permanence, transforming impurity into true purity, transforming suffering into bliss, and transforming ignorance into awakened understanding.

Wherever the Buddha’s radiance shone, all mountains and forests, lands, rivers, seas, the Iron Encircling Mountains, hells, high places, and low places became level, pure, and clean. Every evil defilement was completely removed, just as in the world called Pure Adornment Full Moon in the east.

At that time, the emanation Buddhas of Shakyamuni appeared from empty space and descended like a rain of flowers, while others sprang up from the earth like growing trees. They filled all of space without leaving any place empty. Then the emanation Buddhas spoke in unison: “The Tathagata abides forever and is never extinguished. All sentient beings possess Buddha-nature. All dharmas return to true emptiness. The myriad practices all return to the One Vehicle!” Everyone in the assembly heard and saw this. When the Buddhas had finished speaking, they suddenly all disappeared, and only Buddha Shakyamuni remained visible, seated upon his original seat.

At that time, the entire great assembly was able to behold the emanation Buddhas. They were able to see them because of the majestic spiritual power of Buddha Shakyamuni. When the Blessed One manifested his mighty spiritual power and virtue, forty Ganges-river-sands of bodhisattvas in the assembly attained the Patience of the Non-Arising of Dharmas. Eight hundred thousand shravakas brought forth the aspiration for the Great Vehicle. Ten thousand bhikshunis attained the fruit of anagamin. Four hundred million upasakas realized the fruit of sakridagamin. One billion upasikas attained the fruit of stream-enterer. Immeasurable devas and humans attained the Pure Dharma Eye, knew their own former lives, and understood that all conditioned dharmas are entirely impermanent.

Then the bodhisattva-mahasattva Lion’s Roar rose from his seat amid the great assembly, arranged his robes, bowed reverently at the Buddha’s feet, and said: “Blessed One! As the Blessed One previously taught: hearing the names of the Buddhas eradicates offenses; hearing the names of the Dharma eradicates offenses; and hearing the names of the Sangha also eradicates offenses. This is due to the power of the merits and virtues of the Buddha, Dharma, and Sangha.

Because of the Buddha’s power, one seeks the Buddha; because of the Dharma’s power, one seeks the Dharma; and because of the Sangha’s power, one seeks the Sangha. The Blessed One previously taught that there is only the One Vehicle. Why, then, must one now seek three?

Sentient beings perceive three, and even the Buddha himself speaks of three refuges, how much more so sentient beings?”

The Buddha told the bodhisattva-mahasattva Lion’s Roar: “Excellent! Excellent! Your question concerning this principle will greatly benefit sentient beings. Listen carefully, and I shall explain it clearly for you.

“Good man! Not only the Buddha’s power, but also the powers of the Dharma and the Sangha are powers of the assembly. The Buddha is the refuge of sentient beings, just as one relies upon and returns to one’s parents. The Bodhisattva Sangha consists of wise spiritual mentors who bear witness. If deluded sentient beings awaken, they will naturally develop disenchantment and renunciation and resolve to seek the Three Jewels. As the strength of this mindfulness increases over time, they seek to escape the great ocean of afflictions within the three realms. The Vaipulya Sutra is the great vessel that carries sentient beings across that ocean.

“Good man! The Buddha is the Dharma; the Dharma is the Sangha; the Sangha is the unconditioned; the unconditioned is emptiness; and the emptiness of the unconditioned is true emptiness. Inner emptiness, outer emptiness, great emptiness, and minor emptiness all return to the One Emptiness; there is no separate or distinct emptiness.

“Good man! As you asked, if one should seek the one, why is it 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! Although the Buddhas of the ten directions and I teach the causes and conditions of the myriad wholesome dharmas, including the Three Jewels and the Three Vehicles, in truth there is only one! The teachings expounded at the beginning, middle, and end are all good. For the sake of all sentient beings, according to their capacities and through skillful means, they are distinguished and taught as three. Therefore, this is called the Three Jewels of One Characteristic!”

The bodhisattva Lion’s Roar said: “How wonderful! How wonderful! It is exactly as the Blessed One has instructed. I have known this for a long time, but I asked this question for the sake of sentient beings.

“Blessed One! It is indeed just as the sacred teaching declares: all dharmas return to the one; there is neither two nor three. Therefore, the Vaipulya Sutra is the mother of all Buddhas, the great path of bodhisattvas, and the bright eye of sentient beings.

It guides those with wrong views, rescues those who have lost their minds, ends the three evil paths, opens the gate to unsurpassed bodhi, and leads all shravakas to the ultimate fruition of the Great Vehicle. I shall now proclaim the gateway of the Great Dharani so that practitioners may receive protection, purely uphold the precepts, and study and cultivate this sutra. If anyone has faith in, delights in, and reveres the Great Universal and Expansive Sutra, and vows to practice it for seven days, should evil maras come wishing to trouble and disrupt that person, I shall prevent them from acting freely as they please.

Blessed One! I vow to protect and uphold this sutra so that it may long remain in the world, until practitioners fully realize the nature of bodhi!”

The Buddha said: “Good man! By protecting and upholding this sutra, you protect and uphold the Three Jewels and also support those who practice its teachings.”

Then, before the Buddha, the bodhisattva Lion’s Roar proclaimed this mantra:

“Na mô Buýt đà, na mô Đạt ma, na mô Săng già. A đàn địa, đà ra ni, dà đà ha. A già sà ni bà, tỳ tát bà đạt ma. Ni bà tỳ y xá na, đa tỳ bà xá na. Tỳ ma la, tu bát ly đạt ma ni, dà na bà lâu ni. Xoa dạ đa, ma lệ, giá lệ. Hu lu, hu lu, sư bệ đế. Mạn đá la, mạn đá la. Sóa ha.”

Each time, this mantra should be recited one hundred times while circumambulating seven times. Practice in this manner for seven days, three periods each day. During those seven days, do not recite any other sutra; focus the mind solely upon the Vaipulya Sutra and do not think of any other object.

“Blessed One! This dharani has been proclaimed by eight million kotis of Buddhas. I now proclaim it again.

Anyone who slanders this mantra thereby slanders all Buddha-Tathagatas. Having slandered this mantra, that person will never accomplish the path in lifetime after lifetime and will not escape the three realms. Why is this?

Because this mantra can restore the original mind of those who have lost their minds. Anyone who hears this dharani even once should copy it in writing, personally uphold the precepts, abstain from alcohol and meat, keep far away from frivolous amusement, refrain from entering taverns and marketplaces, constantly practice the mind of great loving-kindness, and esteem the practice of seated meditation. Although such a person may have accumulated the grave offenses of the three obstructions throughout immeasurable kalpas until now, after hearing this mantra, if that person receives and upholds it with utmost sincerity, recites it daily without forgetting, and maintains the precepts and conduct in this way,

that person will swiftly realize the fruit of unsurpassed bodhi and will never again fall into the three evil destinies!”

The Buddha said to the Bodhisattva Lion’s Roar: “Excellent! Good man! You are able to safeguard the Three Jewels and compassionately regard all sentient beings, wishing to enable them to escape the three realms; therefore, you have proclaimed such a mantra.

By expounding this mantra, you bring great benefit to immeasurable practitioners, dispel wrong views, and open wide the right path. Good man! If any sentient being hears your name and the sound of this mantra, reverently believes without disparaging it, that person will obtain many benefits.

In the present life, that person will dwell in peace and security; when life comes to an end, that person will always behold the Buddhas, and will also behold Me, your form, and the bodhisattvas. That person will know that they shall attain Buddhahood and will assuredly be free of doubt. All the causes and conditions for seeing Buddha-nature begin with pure faith; next, one must abandon every evil and cultivate the myriad wholesome practices; and in the end, one shall attain the Buddha Way!”

The Buddha further said: “After I enter nirvana, if any good man or good woman, whether for one day, one night, one period, or one thought-moment, pays homage to the Buddhas of the ten directions and the three times, the twelve divisions of the scriptures, and the 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 offenses of the Ten Evils, the Five Heinous Offenses, and slandering the Vaipulya Sutras shall be eradicated.

If bodhisattvas, bhiksus, bhiksunis, siksamanas, sramaneras, or sramanerikas have lost their original resolve or committed the Four Grave Offenses, the Eight Prohibitions, the Six Grave Offenses, the Ten Evils, or the Five Heinous Offenses, yet give rise to faith and pay homage to the names of the Buddhas of the ten directions and the three times, those evil karmas shall be entirely eradicated, without the slightest trace remaining.”

As soon as the World-Honored One had finished speaking, Prince Good Vision and his three thousand companions suddenly appeared in an instant before the Tathagata from the Buddha-land of Dipankara. They reverently bowed at His feet and said in unison: “World-Honored One! Since immeasurable kalpas past, we have created so much evil karma that it cannot be fully described! We have committed the Ten Evils and the Five Heinous Offenses, slandered the Vaipulya Sutras, and created immeasurable asamkhyeyas of offenses. We pray that, relying upon the awesome virtue and power of the Tathagata, the twelve divisions of the scriptures, and the bodhisattvas, we may disclose our offenses and seek repentance. We reverently beseech the World-Honored One to accept our repentance!”

The Buddha said: “Excellent! Excellent! A mind of fearful remorse is difficult to engender, and sincerity is difficult to awaken. Those who wish to repent of the Ten Evils and the Five Heinous Offenses, and even icchantikas who wish to see Buddha-nature, must all act in this way. Therefore, speak freely as you wish!”

At that time, Prince Good Vision and his three thousand companions, having heard the Buddha’s compassionate voice, arranged their robes, bared their right shoulders, knelt with their right knees upon the ground, joined their palms, and said:

World-Honored One! Today we take refuge with our lives in the Buddhas of the ten directions, take refuge with our lives in the Dharma of the ten directions, and take refuge with our lives in the Sangha of the ten directions. We then bow our heads and take refuge with our lives in the Akshobhya Tathagata of the East.

We take refuge with our lives in the Jewel-Form Tathagata of the South. We take refuge with our lives in the Amitabha Tathagata of the West. We take refuge with our lives in the Wondrous Victory Tathagata of the North.

We take refuge with our lives in the Accumulated Fragrance Tathagata above. We take refuge with our lives in the Myriad Images Tathagata below. We take refuge with our lives in the Great Being Samantabhadra of the East.

We take refuge with our lives in the Great Being Upholder of the World of the South. We take refuge with our lives in the Great Being Avalokiteshvara of the West. We take refuge with our lives in the Great Being Full Moon of the North.

We take refuge with our lives in the Great Being Space above. We take refuge with our lives in the Great Being Firm Virtue below.

Again, we bow our heads and take refuge with our lives in our Original Teacher, Dipankara Tathagata. We take refuge with our lives in our Original Teacher presiding over this Dharma assembly at the bodhimanda, Shakyamuni Tathagata. We take refuge with our lives in all the emanation Buddhas throughout the ten directions.

We take refuge with our lives in those who shall realize Buddha-nature in future ages. We take refuge with our lives in the Great Being Vimalakirti and the Great Being Manjushri. We take refuge with our lives in the Venerable Ananda and the Venerable Mahakashyapa.

We take refuge with our lives in all venerable ones who have appeared from the path of the noble ones. We take refuge with our lives in all novice teachers. We take refuge with our lives in the Great Canon of the Twelve Divisions of the Scriptures.

We take refuge with our lives in the sacred Mahayana Vaipulya texts. We take refuge with our lives in all other scriptural teachings. We take refuge with our lives in the eight portions of the Buddha’s relics and in His images.

We take refuge with our lives in all existing works of the Buddha.

We bow our heads to the honored devas Brahma and Shakra. We bow our heads to the honored devas of the Thirty-Three Heavens in Trayastrimsha. We bow our heads to the honored devas, the Four Heavenly Kings who protect the world in the four directions.

We bow our heads to all spirits and immortals in space, in the heavens, upon the earth, beneath the earth, in mountains and forests, in rivers and seas, and in great trees. We bow our heads to all who possess the divine eye, divine ear, knowledge of others’ minds, knowledge of past lives, and great spiritual powers. We pray that you will hear, know, and bear witness.

May all sentient beings who have not yet repented have their offenses eradicated. May all sentient beings kneel together, bow their heads, join their palms, and with one voice and utmost sincerity repent:

From beginningless kalpas until this day, because a single deluded thought obscured our true nature, we have drifted with the current of ignorance. Along the paths of samsara, our minds have become wild and foolish, giving rise to immeasurable inverted views, afflictions, and evil karma, and creating boundless offenses beyond reckoning! These offenses were committed through the three kinds of karma and the six sense faculties: we committed them ourselves, instructed others to commit them, or rejoiced upon seeing others commit them.

There are offenses of which we are aware and offenses of which we are unaware. There are offenses we remember and offenses we do not remember. There are offenses about which we have doubts and offenses about which we have no doubts.

There are offenses we have disclosed and offenses we have concealed. We have committed innumerable offenses such as these, most of which we ourselves do not comprehend. Our evil intentions have grown ever stronger; we see only the present and do not understand the retribution of future lives.

We have distanced ourselves from wholesome roots and drawn near to evil teachers and companions. Obscured by evil karma, we have drifted with our habitual afflictions. Today, with utmost sincerity, we disclose and repent of them.

World-Honored One! From immeasurable kalpas until now, because of our wild foolishness and delusion, we have committed offenses of reviling the Three Jewels. We have injured the body or reputation of the Tathagata.

We have damaged, destroyed, or burned images of the Buddha. We have left Buddha images exposed to dew, wind, sun, and rain without shelter. We have placed Buddha images in lower rooms while dwelling ourselves in higher rooms.

We have placed Buddha images around the perimeter while occupying the central position ourselves. We have touched Buddha images with unclean hands, feet, or objects. We have allowed foul and impure odors to enter places where the Buddha is enshrined.

We have exposed our naked bodies before Buddha images. Thus, through bodily, verbal, and mental karma, we have committed every kind of offense against the Jewel of the Buddha.

With regard to the Jewel of the Dharma, we have slandered the Mahayana Vaipulya Sutras. We have slandered the scriptures of the Three Vehicles. We have slandered Dharma masters who expound the Dharma. We have called the true Dharma non-Dharma and proclaimed non-Dharma to be the true Dharma. We have damaged, destroyed, or burned the scriptures of the Tripitaka. We have left scriptures in places exposed to leaking rain or direct sunlight. We have placed scriptures in disrespectful locations. We have touched them with unclean hands, feet, or objects, and have allowed foul odors to enter and defile the scriptures. Thus, through bodily, verbal, and mental karma, we have committed every kind of offense against the Jewel of the Dharma.

With regard to the Jewel of the Sangha, we have reviled the noble Sangha of bodhisattvas. We have reviled the noble Sangha of pratyekabuddhas. We have reviled shravakas who are still in training and those beyond training. We have used coarse and malicious words to slander the Sangha of the Five Schools. We have ordered about, persecuted, imprisoned, or bound members of the five assemblies of monastics. Thus, through bodily, verbal, and mental karma, we have committed every kind of offense against the Jewel of the Sangha.

Because of the evil deeds we have thus committed, today we feel immeasurable shame and fear! We pray to take refuge in the Three Jewels: the compassionate Buddhas, the Vaipulya Mahayana sutras, the great bodhisattvas, spiritual benefactors, and our parents. We beseech them to accept our open confession and repentance. May all grave offenses committed throughout immeasurable kalpas of birth and death down to the present day be entirely eradicated. From this time onward, we vow never again to dare commit them.

O Blessed One! Throughout immeasurable kalpas until now, in our madness, delusion, and ignorance, we have committed the Four Grave Offenses. Regarding sexual misconduct, we may have engaged in unlawful and impure conduct with bhikkhus or bhikkhunis. We may have engaged in impure conduct with members of the five assemblies of monastics or the two assemblies of laypeople. We may have engaged in impure conduct with our parents, brothers, sisters, children, or relatives of the six degrees of kinship. We may have engaged in impure conduct with men or women among humans, devas, ghosts, spirits, or even animals. We may have committed offenses through the causes, occupations, and methods associated with sexual misconduct.

Regarding the karma of killing, we may have killed noble beings, monastic teachers, our parents, or relatives of the six degrees of kinship. We may have killed humans, ghosts, spirits, animals, or even insects, large and small. We may have committed suicide or killed in self-defense.

We may have killed out of enmity or attachment. We may have killed beings who had brought forth wholesome roots leading to bodhi. To defend national borders or greedily seize territory, we may have deployed armies and killed immeasurable beings.

Through hunting, fishing with nets, and setting traps, we may have killed immeasurable beings. By burning and destroying mountains and forests, we may have killed immeasurable beings. Out of craving for food and drink, we may have killed immeasurable beings.

Through plowing and digging, raising silkworms, pressing mulberry leaves, or pursuing other occupations, we may have harmed living beings. We may have used knives, clubs, poisons, spells, curses, or various causes and methods to kill living beings. Lacking compassion and failing to take care to protect life, we may have injured or killed flies, mosquitoes, worms, ants, and other minute creatures.

Regarding the karma of stealing, we may have stolen property permanently dedicated to the Sangha. We may have stolen property belonging to the Sangha of the ten directions. We may have stolen property belonging to the Sangha presently assembled. We may have stolen property belonging to the Sangha of the five divisions. We may have encroached upon or damaged the possessions of an individual monastic or even those of any donor. We may have appropriated the property of humans, ghosts, spirits, bandits, or animals. We may have made theft and robbery our occupation, employing various causes and methods to steal and plunder.

Regarding the karma of grave false speech, although we were ordinary beings who had neither realized nor attained anything, we claimed that we had attained realization. We may have claimed to have attained the qualities of a superior person or the supreme Dharma of noble wisdom. We may have claimed to have realized the Four Dhyanas or the fruits of the Four Paths. We may have claimed realization from the First Bhumi all the way to Buddhahood.

With regard to the four grave offenses above, we have committed them through bodily, verbal, and mental karma, extensively and without limit. Therefore, today we feel immeasurable shame and fear. We pray to take refuge in the Three Jewels—the Buddhas, the Vaipulya Mahayana sutras, the great bodhisattvas—as well as spiritual benefactors and our parents. We beseech them to accept our open confession and repentance. May all grave offenses committed throughout immeasurable kalpas of birth and death down to the present day be entirely eradicated. From this time onward, we vow never again to dare commit them.

O Blessed One! Furthermore, throughout immeasurable kalpas until now, in our madness, delusion, and ignorance, we have committed the Five Heinous Offenses and even the Seven Heinous Offenses, such as maliciously shedding a Buddha's blood, killing noble beings, killing our father, killing our mother, killing our preceptor, killing our acharya, disrupting the harmony of the Sangha, and obstructing the functioning of the Sangha.

In our deluded madness, we have also committed the Ten Evil Deeds. Through bodily karma, we have committed killing, stealing, and sexual misconduct. We may also have violated proper deportment while walking, standing, lying down, sitting, acting, or dealing with others.

Through verbal karma, we have committed false speech, frivolous speech, divisive speech, and harsh speech. We may have called the true words of the Buddha the words of Mara, or called the true words of Mara the words of the Buddha. We may have praised and vaunted ourselves while disparaging others and exposing their faults.

We may have spoken jesting, meaningless, and useless words. We may have uttered contentious words and discussed the immeasurable evil deeds of the world. Through mental karma, we have committed covetousness, anger, and delusion.

We may have constantly given rise to thoughts of stinginess, jealousy, contempt, arrogance, and wrong views. We may have esteemed worldly books while lacking reverence and faith in the scriptures of the Tripitaka. We may have accepted the teachings of the six non-Buddhist teachers.

We may have taken no delight in the Six Paramitas, from generosity through wisdom, and instead believed only in heterodox teachings.

Because of the offenses we have thus committed, today we feel immeasurable shame and fear. We pray to take refuge in the Three Jewels: the compassionate Buddhas, the Vaipulya Mahayana sutras, the great bodhisattvas, spiritual benefactors, and our parents. We beseech them to accept our open confession and repentance. May all grave offenses committed throughout immeasurable kalpas of birth and death down to the present day be entirely eradicated. From this time onward, we vow never again to dare commit them.

O Blessed One! Furthermore, throughout immeasurable kalpas until now, in our madness, delusion, and ignorance, we have created the karma of an icchantika by uttering harsh words intended to destroy the true Dharma. We may have said that when the Tathagata enters nirvana today, he will be utterly annihilated. We may have said that the Buddhas are impermanent, the true Dharma is impermanent, and the Sangha is impermanent. We may have said that there is no Buddha, no Dharma, and no Sangha. We may have said that no living being possesses Buddha-nature.

In our deluded madness, we have also created the karma of breaking the precepts. We may have broken the precepts established by the Buddhas of the past, present, and future. We may have violated the bodhisattva precepts, from the Ten Grave Precepts to the Forty-Eight Minor Precepts.

We may have violated the shravaka precepts, such as the Four Grave Offenses, the Eight Prohibitions, the Six Grave Offenses, the Thirteen Sangha Remnants, the Two Indeterminate Rules, the Thirty Rules Entailing Forfeiture and Expiation, the Ninety Offenses Entailing Expiation, the Four Rules Requiring Confession, the One Hundred Rules of Training, and the Seven Methods for Settling Disputes. We may have violated the precepts of bhikkhus, bhikkhunis, shikshamanas, shramaneras, or shramanerikas.

We may have violated the Ten Wholesome Precepts, the Eight Precepts of the One-Day Retreat, or the Five Precepts. Among all these precepts, we may have committed each kind of offense, from grave to minor. We may have violated a small portion, a large portion, or all of the precepts.

We may have given rise to defiled craving and accumulated the eight impure possessions. We may have given rise to the four inverted views, such as calling an offense of the Four Grave Offenses a sthulatyaya offense, or calling a sthulatyaya offense one of the Four Grave Offenses; saying that a transgression is not a transgression, or that what is not a transgression is a transgression; calling a light offense grave, or a grave offense light; calling what is pure impure, or what is impure pure.

With regard to the Four Grave Offenses, the Five Heinous Offenses, the Ten Evil Deeds, and the breaking of precepts, we knowingly and deliberately violated them, yet felt not the slightest shame or fear. Moreover, we never disclosed these offenses, but silently accepted the prostrations and offerings of others. Regarding our own cultivation, our mouths spoke lofty words about being free of attachment and obstruction, while our actual conduct was defiled, indolent, and deluded.

Regarding the true Dharma, we had no resolve to establish, protect, or uphold it. When committing evil, we concealed it and did not repent; thus, day and night, our offenses continued to increase.

We have heard the Buddha say: If one commits the Four Grave Offenses, even up to the Five Rebellious Acts, or slanders the true Dharma, and does not openly confess and repent, one will certainly fall into the hells. The Buddhas and bodhisattvas, pratyekabuddhas, shravakas, even monastic teachers, parents, devas, and people of the world will be unable to rescue or protect such a person. Therefore, today we feel immeasurable shame and fear!

We pray to take refuge in the Three Jewels. We take refuge in Many Treasures Buddha of the past, the thousand Buddhas of the present, and the thousand Buddhas of the future. We take refuge in our Fundamental Teacher, Shakyamuni, the World-Honored One, together with all his transformation Buddhas manifested from his divided bodies, who have assembled here.

We take refuge in the compassionate Buddhas, the Vaipulya Mahayana Sutras, the great bodhisattvas, virtuous spiritual friends, and our parents. We beseech you to accept our open confession and repentance. May all afflictive obstructions, karmic obstructions, and retributive obstructions; all karma of the Four Grave Offenses, the Uninterrupted Offenses, and the Ten Evil Deeds; and all grave offenses accumulated throughout immeasurable kalpas of birth and death until this day be entirely eradicated.

From this time onward, may we never dare commit them again.

World-Honored One! Furthermore, today, for the sake of all sentient beings and for ourselves, we bow our heads before the Buddhas of the ten directions and repent. Throughout immeasurable kalpas until this day, all sentient beings and we ourselves have failed to recognize the kindness of the Buddhas, the kindness of our parents, the kindness of our teachers and spiritual friends, and the kindness of faithful donors and sentient beings.

We have not clearly understood wholesome Dharma and have committed every kind of evil. Moreover, relying upon our noble lineage, abundant wealth and treasures, beauty, or youth, we have acted heedlessly and committed much evil karma, doing as we pleased without recognizing our transgressions. As deluded and ignorant ordinary beings, devoid of wisdom, we have acted foolishly, associated with evil friends, and allowed afflictions to disturb our minds.

Because of the conditions of the five desires, craving and anger arose in our minds, and we committed many offenses without ever knowing contentment. Furthermore, because we associated with corrupt people, our karma of greed, miserliness, and jealousy increased. Again, because of poverty, deprivation, and hardship, we committed many evil deeds, using sexual allure and deceit to create evil karma.

Being subject to others, our hearts were constantly fearful, and we found no peace or happiness. Thus the afflictions of greed, anger, and delusion congealed and inflamed our bodies and minds, while thoughts of craving and thirst drove us to commit many offenses through body, speech, and mind, piling evil karma upon evil karma. We now repent of all such offenses.

We may have failed to revere the Buddha, Dharma, and noble Sangha; we now repent of all such offenses. Because of ignorance, we slandered bodhisattvas, pratyekabuddhas, and shravakas; slandered the true Dharma; and failed to honor our parents and teachers. We now repent of all such offenses.

Because delusion obscured us, we became arrogant and heedless; and because of greed, anger, and delusion, we created evil karma. We now repent of all such offenses.

Having repented, we reverently bow to and make offerings to the Buddhas of the ten directions, the honored Dharma, and the Sangha of sages and noble ones. May all sentient beings abide in the Ten Bhumi and fully attain the Tathagata’s perfect enlightenment!

At that time, the World-Honored One said to Prince Good Vision and his companions: “Excellent! Excellent! Mahasattvas! Mahasattvas! You have examined your own unwholesome conduct and the evil karma you have created, and fear has arisen within you; moreover, you have repented of the faults of sentient beings. Only thus are you worthy of being called mahasattvas. You yourselves abandon evil karma and also cause sentient beings to abandon evil karma; therefore, you are worthy of being called true mahasattvas. You do not first make aspirations for yourselves, but instead aspire that sentient beings attain perfect enlightenment before you; therefore, you are worthy of being called true mahasattvas, true mahasattvas!”

When Prince Good Vision and his companions had completed their repentance, they recited in unison these verses praising the Buddha:

The Buddha alone is the Foremost One,

Parent of the three realms, the Omniscient One.

In the worldly and supramundane realms, none is his equal;

We bow to the World-Honored One, the Incomparable One.

Ordinary beings bestow favors for their own benefit,

Seeking merit, they give away their possessions.

The Buddha, in his great compassion, does no such thing;

Toward foes and kin, good and evil, his benefit is equal.

To the Honored One of Great Diligence, I entrust my life.

The Buddha, honored among two-footed beings, is supreme;

Honored for his eye of wisdom, he sees and knows all.

The devas do not comprehend this wisdom.

To the Buddhas of the past, present, and future throughout the ten directions,

I pay reverent homage to them all.

Thus do we take refuge in and revere the Buddha,

As we take refuge in and revere the two World-Honored Ones!

At that time, the Buddhas of the ten directions spoke these verses of exhortation and instruction to Prince Good Vision and his three thousand companions:

If you wish to seek the Buddha’s Way,

Always follow those of great learning.

Serve them as you would a skilled physician,

And before long you will attain Buddhahood.

If you maintain the precepts in purity,

You are then truly a bhikshu.

If one skillfully contemplates emptiness,

That is called attaining samadhi.

If one is capable of diligence,

One is then called a practitioner of the Way.

If one realizes nirvana,

That alone is true happiness.

Great shramanas uphold the precepts;

Great bhikshunis keep the great precepts pure;

Those half-noble and ever bodhisattvas

Establish pure conduct and beg for alms.

Clad in the sanghati robe,

They carry their robes and bowls with them.

All devas rejoice

And join their palms in reverent homage.

I cause devas and humans

Always to attend upon them,

Just as the lesser devas

Reverently serve Shakra, Lord of the Devas.

Today they receive manifest recompense;

Their future reward is beyond measure.

To leave home and uphold the prohibitory precepts—

This is to repay the Buddha’s kindness.

Furthermore, King Good Vision,

Apart from me and the bodhisattvas,

If anyone in the world,

With a mind of pure faith,

Clearly knows that the Buddhas of the ten directions

Permanently abide and do not enter nirvana,

And that the Dharma and Sangha are likewise,

Those who attain such understanding

Thereby repay the Buddha’s kindness.

Furthermore, King Good Vision,

With a mind free from discriminating characteristics,

One fully understands the Way of the One Vehicle:

Throughout the ten directions and the three times,

There is only the One Buddha Vehicle,

Neither two nor three.

If one can give rise to this resolve,

That indeed repays the Buddha’s kindness.

Furthermore, King Good Vision,

After I have passed into nirvana,

If there should be anyone

Who constantly gives rise to faithful understanding

And declares that all sentient beings

Possess the Tathagata-nature,

Such people

Also repay the Buddha’s kindness.

If one cultivates a single wholesome thought

Without seeking the reward of heavenly blessings,

But directs it straight toward the Unsurpassed Way,

That also repays the Buddha’s kindness.

Furthermore, King Good Vision,

After I have passed into nirvana,

If there should be anyone

Who reads this sutra even for a moment,

Reveres the Buddha, Dharma, and Sangha,

And is filial and obedient toward teachers and elders,

Such people

Also repay the Buddha’s kindness.

If one relinquishes wealth and possessions,

Drink, food, and clothing,

And offers them universally to the great assembly,

That also repays the Buddha’s kindness.

Furthermore, King Good Vision,

In my age of the Final Dharma,

If one can exhort even a single person

To hear this sutra for but a moment,

The resulting merit surpasses that of making offerings

To an assembly of ten billion bodhisattvas.

Therefore, the Mahayana Sutras

Are the mother of Buddhas and bodhisattvas.

Be mindful of the Buddha and treasure this sutra;

Honor all bodhisattvas.

With an impartial mind that makes no distinction between self and other,

One also repays the Buddha’s kindness.

Furthermore, King Good Vision,

In the age of the Final Dharma, if anyone

Wishes to repay the Buddha’s kindness,

Maintaining a single thought in meditative concentration

Surpasses giving alms to sentient beings

Filling the entire trichiliocosm.

Conversely, if anyone

Slanders meditation and disrupts the assembly that dispels darkness,

That person’s offense is equal to killing sentient beings

Filling the entire trichiliocosm.

If one sees a person cultivating goodness

But slanders them and refuses to believe,

One cuts off the lineage of the Three Jewels

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

At that time, after Prince Good Vision and his three thousand companions had respectfully received the Buddha’s compassionate instruction, they rejoiced, paid homage, and then spoke these verses:

Today, we

Bow our heads in homage to the Buddhas of the past,

The present, and the future—

The Buddhas of the ten directions and the three times.

We also entrust our lives to

Shakyamuni Buddha,

And reverently bow to the eighty-four thousand

Treasuries of the Precious Dharma.

We also entrust our lives to

All other scriptural teachings.

We reverently bow to those of the past,

The venerable Vimalakirti and Manjushri.

We also entrust our lives to

Those of great learning and great wisdom:

Ananda and Shariputra,

Together with all the great shravakas.

Homage to the one beyond training,

Who has realized the fivefold Dharma Body.

Again, we also take refuge in

Those of initial resolve, newly undertaking the training.

Having paid homage,

We again proclaim these verses:

What did the Buddha declare to be real?

What did he declare to be unreal?

Both the real and the unreal

Are altogether unattainable.

Such is the mark of true reality;

All dharmas are beyond conceptual proliferation.

Out of compassion for sentient beings,

He expediently turns the Dharma wheel.

The sages come from throughout all directions,

And the Buddha also teaches thus:

True reality neither goes nor comes;

The Buddha likewise is no different.

The sages speak according to reality,

And the Buddha also speaks according to reality.

Therefore, the Buddha is called

Da Da A Gia Do.

With the firm armor of patience,

The strong bow of diligence,

And the sharp arrows of wisdom,

He destroys the bandits of arrogance.

He is worthy to receive from gods and humans

Every manner of offering;

Therefore, the Buddha is called

A Ra Ha De.

He clearly knows the true nature of suffering,

And clearly knows the cause of suffering.

He clearly knows the cessation of suffering,

And also knows the path that ends suffering.

He rightly understands the Four Truths,

Truly and without error;

Therefore, throughout the ten directions,

He is called Tam Mieu Tam Phat.

He has attained the wondrous Three Knowledges,

And his pure conduct is also complete;

Therefore, the Blessed One is called

Be Sa Gia La Na.

He comprehends all dharmas

And has himself attained the wondrous Dharma of the Path.

According to the occasion, he teaches expediently,

His heart compassionately mindful of all.

He eradicates aging, sickness, and death,

And leads beings to the place of peace and security;

Therefore, the Buddha is called

Tu Gia Da.

He knows whence the world arises,

And also knows the path by which the world comes to an end;

Therefore, the Buddha is called

Lo Ca Be Da.

In all meditation, morality, and wisdom,

He is incomparable and unsurpassed;

Therefore, the Buddha is called

A Nau Da La.

With great compassion he liberates sentient beings,

Gently and skillfully training them;

Therefore, the Buddha is called

Phu Lau Sa Dam Dieu.

His wisdom is free from afflictions,

And he teaches the supreme liberation;

Therefore, the Buddha is called

De Ba Ma Nau Sa.

All that moves and does not move throughout the three times,

Dharmas that are exhausted and inexhaustible,

He completely realized beneath the Bodhi tree;

Therefore, he is called the King of Awakening!

At that time, the Buddhas of the ten directions entered the samadhi of spiritual powers, raised themselves into empty space, and, with different mouths but one voice, proclaimed: “Great Being Good Vision and your three thousand companions, you should know: The nature of offenses abides neither within, nor without, nor in between. Because the mind is true, the power of goodness is true. Because the mind is liberated, the nature of offenses is liberated.

Because wisdom is empty, the nature of offenses is empty. Because the power of faith is strong, the power of merit is great. If you can repent in this way, you will see Me, see the Buddha Many Treasures, and see all the emanation Buddhas.

Because you constantly see Me, your repentance will eradicate your offenses. Today I teach the bodhisattvas this method of repentance. Repentance in this manner causes Me, all the emanation Buddhas, and the Tathagata Many Treasures, who has entered nirvana, all to rejoice!

The practitioner will even see and make offerings to all Buddhas of the past, present, and future throughout the ten directions, and will also cause them all to rejoice! If one follows this Mahayana sutra, one will enter the gate of bodhi!”

The Buddha told the great assembly: “Those who have offenses and wish to repent should, like King Good Vision, pay homage to the Buddhas of the three times, the twelve divisions of the revered scriptures, and the great bodhisattva Sangha. With each act of homage, they should single-mindedly contemplate it as though encountering My bodily form and seeing My bodily form. They should further contemplate it as seeing the form of one Buddha, the forms of two Buddhas, the forms of seven Buddhas, the forms of a hundred Buddhas, the forms of a thousand Buddhas, the forms of ten thousand Buddhas, and even the forms of immeasurable Buddhas.

Therefore, with each act of homage, they must be single-minded. Such persons will obtain immeasurable merit and virtue, eradicate grave offenses accumulated during asamkhyeya kalpas of birth and death, avoid falling into the three evil destinies, abide securely upon the Buddha Path, and assuredly be free from doubt. Therefore, when repenting, they must believe with utmost sincerity and firm resolve that their grave offenses will certainly be eradicated.”

At that time, Prince Good Vision and his Dharma retinue recited in unison these verses praising the Buddha:

Blessed One of great loving-kindness and compassion,

Dharma King of the Sakya lineage,

Who roars the lion’s roar before the assembly

And universally gathers in all living beings,

Regarding them equally as his only child,

Without distinguishing between this one and that—

Because we have seen the Unsurpassed Honored One,

We now pay homage.

The Buddha then told Prince Good Vision and his three thousand companions: “Those who can openly disclose their offenses and repent without concealing them in this way are true bodhisattvas. In future lives, you will certainly attain Buddhahood. Furthermore, good men!

After I enter nirvana, in future ages, whoever with an upright mind pays reverence to the Buddhas of the ten directions, the twelve divisions of scripture, and the bodhisattva Sangha thereby repays the kindness of the Three Jewels. Such a person will immediately eradicate the offenses of the Ten Evil Deeds, the Five Heinous Offenses, and slandering the Vaipulya scriptures. After those offenses have been eradicated, if one is to be liberated through the capacity of a stream-enterer, then the fruit of stream-entry will be bestowed.

If one is to be liberated through the capacity of a once-returner, then the fruit of once-returning will be bestowed. If one is to be liberated through the capacity of a non-returner, then the fruit of non-returning will be bestowed. If one is to be liberated through the capacity of an arhat, then the fruit of arhatship will be bestowed.

If one is to be liberated through the capacity of a pratyekabuddha, then the fruit of pratyekabuddhahood will be bestowed. If one is to be liberated through the capacity of a bodhisattva, then the fruit of bodhisattvahood will be bestowed. In this sutra, those bodhisattva mahasattvas who attain the True Characteristic in One Birth all do so by paying homage to the Buddhas of the three times.

Some bodhisattvas attain the Dharma Realm in Two Births, all by paying homage to the Buddhas of the three times. Some bodhisattvas attain Ultimate Wisdom, all by paying homage to the Buddhas of the three times. Some bodhisattvas awaken to the Truth of the Supreme Meaning, all by paying homage to the Buddhas of the three times.

Some bodhisattvas attain the Surangama Samadhi, all by paying homage to the Buddhas of the three times. Some bodhisattvas attain the Space Samadhi and the Wisdom Seal Samadhi, all by paying homage to the Buddhas of the three times. Some bodhisattvas attain the Patience of Non-retrogression, the Patience in Accordance with Dharma, and Accordance with the Dharma Realm, all by paying homage to the Buddhas of the three times.

Some bodhisattvas attain dharani, the Great Mindfulness Mind, and Unobstructed Wisdom, all by paying homage to the Buddhas of the three times. Some bodhisattvas attain the Lion’s Roar Samadhi, the Vajra Samadhi, and the Five Wisdom Seals Samadhi, all by paying homage to the Buddhas of the three times. Some bodhisattvas attain the Samadhi of Equality, great loving-kindness and great compassion, and the Buddha-conduct of anuttara-samyak-sambodhi, all by paying homage to the immeasurable Buddhas of the three times throughout the ten directions.”

At that time, Bodhisattva Mahasattva Manjusri, Prince of the Dharma, said: “Blessed One! How can those foolish and deranged sentient beings who commit the Five Heinous Offenses and the Ten Evil Deeds know that their offenses have been eradicated?”

The Buddha said to Bodhisattva Manjusri: “As previously stated, if anyone hears the Vaipulya Sutra and also hears the names of the Buddhas of the ten directions and the three periods of time, the twelve divisions of the scriptures, and the great bodhisattvas, and gives rise to immeasurable joy, faithfully and reverently copies, receives, upholds, reads, and recites it until thoroughly versed in it, and performs prostrations and repentance in accordance with it, that person’s offenses will be extinguished.

That person should select a quiet and pure place, prepare a chamber, sprinkle fragrant water upon the ground, and adorn its interior with beautiful banners and canopies. When practicing the Way, one should first burn fragrant incense and then reverently invite the Buddhas. Before practicing repentance, reading, and recitation, one should also bathe with fragrant water according to one’s means and put on fresh, clean garments.

Each time one goes to the latrine, one should bathe again. If one wishes to practice according to this sutra for a long period, one should prepare a jeweled seat upon which to make offerings to the sutra. One must also thoroughly understand the characteristics of dharmas, sever views of self and person, reverently invite and present offerings, burn fine and precious incense, and distinctly recite the names.

“The practitioner should single-mindedly eliminate distractions, maintain right mindfulness and right recollection, and recite with a unified mind. When practitioners together perform prostrations and repentance and receive and uphold the teaching, they should regard harmony as essential. If they are not harmonious but become angry and quarrel with one another, this is not called repentance.

If thoughts of anger still remain in their minds, they act contrary to the Dharma of the Way. They must contemplate the Great Vehicle and deeply seek the ultimate truth of the First Principle. For seven days and nights, they must not lie down to sleep.

Three times each day they should read and recite this sutra. During the six periods of day and night, they should burn incense and make offerings, performing prostrations and repentance according to the sutra.

“The practitioner must earnestly recite the names of the Buddhas and bodhisattvas and the twelve divisions of the scriptures, thought after thought without distraction, thought after thought without error, thought after thought without deviation, thought after thought diligently advancing each hour, thought after thought diligently advancing each day, thought after thought giving rise to faith, thought after thought filled with joy, thought after thought following the proper sequence, thought after thought continuing without interruption, thought after thought deeply reverent, thought after thought never departing, thought after thought mindful of offenses, thought after thought mindful of the Buddha, thought after thought mindful of the Dharma, thought after thought mindful of the Sangha,

thought after thought mindful of relinquishment, thought after thought mindful of the precepts, and thought after thought mindful of goodness.

“When that person reads and recites in this way, is utterly sincere in this way, prostrates in this way, and repents in this way, from the first day through the sixth day, that person should again sprinkle fragrant water upon the ground, bathe with fragrant water, burn various kinds of incense, and make offerings with profound sincerity. Through that person’s utterly sincere mindfulness and repentance, an initial response is evoked that causes 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 into the chamber and together bear witness. By repenting in this way for seven days, one’s offenses will certainly be extinguished.

“How may this be known? Because ordinary beings have not yet accorded with ultimate truth, signs appearing in dreams must serve as verification. If one sees one sign in a dream, one offense has thereby been extinguished.

If one sees five signs, the Five Heinous Offenses have thereby been extinguished. If a practitioner sees oneself crossing a great river or riding upon a great plow, one should know that this person will certainly attain deliverance. If a practitioner dreams of bathing together with others or of rain from the heavens pouring down upon oneself, one should know that this person will certainly attain purity.

If a practitioner dreams of entering a great assembly and sitting in proper order together with shramanas, one should know that this person is a true disciple of the Buddha. If a practitioner dreams of entering a monastery or stupa and beholding lofty, majestic, and beautiful images of Buddhas and bodhisattvas, one should know that this person has entered the true gate. If a practitioner dreams of obtaining fruit and then eating it, one should know that this person will attain excellent wholesome fruition.”

The Buddha further said to Bodhisattva Manjusri: “If bodhisattvas, bhikshus, bhikshunis, shramaneras, shramanerikas, upasakas, or upasikas lose their mindfulness, become confused, and violate any of the prohibitory precepts, they should repent as described above. There is no possibility that such a person’s offenses will not be extinguished, unless that person lacks utmost sincerity!”

Bodhisattva Manjusri asked: “World-Honored One! When practicing this Dharma, may many people participate?”

The Buddha taught: “There may be as few as one person and no more than twenty. While practicing this Dharma, they must not contemplate any other sutras. After completing this practice of repentance, they must never transgress again; only then is it called the Dharma of repentance.

They should give rise to this thought: ‘Today, it is as though I have died and come back to life. Therefore, I must strictly uphold the precepts, strive diligently, and read and recite the Great Vehicle Vaipulya Sutras.’ They should further think: ‘From this day onward, I vow to preserve the prohibitory precepts as firmly as vajra.’ When the practitioner thinks in this way, the Great Being Vimalakirti and immeasurable bodhisattvas will immediately manifest before that person and serve as the certifying preceptors.

The venerable Mahakasyapa will serve as the instructing and reliance teacher.”

The Buddha told Manjusri: “These signs verify that offenses have been extinguished; they verify the attainment of liberation; they verify the complete possession of the precepts; and they verify abiding in the true Dharma.”

The World-Honored One further said to Bodhisattva Manjusri: “Anyone who commits offenses such as violating the Four Grave Precepts, the Eight Prohibitions, the Six Grave Precepts, the Ten Precepts, the Eight Precepts, the Five Precepts, the Ten Wholesome Deeds, the Three Refuges, or any other prohibitory precept, up to and including the Five Heinous Offenses and slandering the Great Vehicle Vaipulya Sutras—except for an icchantika—if that person does not openly disclose and repent of them, then at the end of that person’s life, that person will certainly fall into the Avici hell!”

Manjusri asked: “World-Honored One! What is called the Avici hell? I beseech the Tathagata, for the sake of all sentient beings, to explain the causes and conditions, meaning, appearance, suffering and pleasure, circumstances of retribution, and the number and duration of kalpas in that hell.”

The Buddha told Bodhisattva Manjusri: “Excellent! Excellent! You have skillfully asked about these matters. Listen attentively and do not be negligent, and let the great assembly carefully bear them in mind! I shall now explain them extensively and clearly for you.

“What is called the Avici hell? The syllable ‘A’ means ‘without,’ and ‘vici’ means ‘interval,’ or ‘temporary pleasure’; thus, it means that there is not the slightest interval of temporary pleasure. Therefore, it is called the Hell Without Interruption.

“Furthermore, ‘A’ means ‘without,’ and ‘vici’ means ‘rescue’; ‘A’ means ‘without,’ and ‘vici’ means ‘obstruction’; ‘A’ means ‘without,’ and ‘vici’ means ‘difference.’ This means that no one can rescue beings from its suffering; its suffering is unobstructed, and each offender sees that person’s own body filling the entire hell; and devas, humans, ghosts, and animals who fall into it all undergo suffering in the same way, without anyone being different.

“Furthermore, ‘A’ means ‘extremely hot,’ and ‘vici’ means ‘extreme torment’; ‘A’ means ‘without leisure,’ and ‘vici’ means ‘without rest.’ This means that the fire there is exceedingly hot and the painful torment is utterly extreme; suffering is undergone continuously, without any moment of leisure or temporary cessation.

“Furthermore, ‘A’ means ‘great fire,’ and ‘vici’ means ‘fiercely hot.’ The vast and fiercely blazing fire penetrates the heart; therefore, it is called the Avici hell!”

The Buddha again said to Bodhisattva Manjushri: “Good man! The Avici Hell extends eighty thousand yojanas in breadth and length. It has seven layers of iron walls, beneath which are eighteen separate hells.

Encircling all its layers are forests of sharp blades, and upon those seven layers of walls are also forests of pointed swords. Each of the eighteen separate hells is further divided into eighty-four thousand distinct lesser hells. At the four corners of the walls stand four great bronze dogs, each forty yojanas long.

Their eyes are like flashes of lightning, their fangs like sharp swords, their teeth like mountains of blades, their tongues like iron hooks, their claws like iron tridents, and their tails like iron serpents. Every pore of their bodies spews forth raging fire, and their throats are so foul-smelling that nothing foul in the world can serve as a comparison. At each of the four gates of the hell are eighteen wardens, whose heads and mouths resemble rakshasas.

Upon their heads are eighteen horns, and their hands and feet spread outward like iron spikes. Within the seven layers of walls are innumerable iron banners, from whose tips fire gushes upward like fountains, while molten iron flows everywhere throughout the city of Avici. At each of the four gates of the walls of the Uninterrupted Hell are eighteen bronze cauldrons.

Iron is boiled within them; the seething liquid overflows, streaming profusely across all four gates and flooding into the city of Avici. Within each separate hell are eighty-four thousand great iron serpents whose poisonous tongues spit fire. Their immense bodies extend throughout the city, and their roars resound like thunder during a rainstorm.

The city is filled with great iron pellets and contains eight hundred billion thousand forms of suffering. Truly, it is suffering within suffering, torment within torment! Every kind of suffering is gathered in this place.

The Avici Hell has gates of entry and exit in all four directions. Outside each gate, raging flames burn fiercely; east, west, south, and north are interconnected across eighty thousand yojanas. The entire place is enclosed by iron walls and completely covered by iron nets.

Fire lashes downward from above, while fire blazes upward from below; on all four sides, above and beneath, every torment erupts simultaneously!

As stated above, those who commit the Four Grave Offenses, the Eight Prohibitions, violations of the precepts, or the Five Heinous Offenses, or who slander the Vaipulya scriptures, and who do not repent in accordance with this sutra, will, when their lives end, fall into the Avici Hell as swiftly as a man of great strength raises his hand. Such a person sees his own body tightly confined within the hell, assailed by urgent, scorching heat and suffering agony beyond description.

He can only stare with his mouth closed, then close his mouth and stare. Myriads of millions of wheels of blades whirl like vortices through empty space, fly toward the offender, and hack him apart from head to foot. All the other sufferings exceed what has been described above by hundreds of thousands of myriads of times.

One who has committed all Four Grave Offenses must endure immense torment for five full Great Kalpas. One who has committed all Eight Grave Offenses suffers twice as much. One who has committed the Five Heinous Offenses suffers twice as much again.

The offense of slandering the Vaipulya scriptures brings yet twice as much suffering. If anyone maligns the Three Jewels, steals the property of the permanently abiding Sangha, defiles the pure conduct of bhikshus or bhikshunis, slanders or harms his teacher, or violates his own mother, such a person suffers yet many times more. As for the icchantika who has cut off his roots of goodness, if he does not repent of his faults, who knows when he will ever escape the Avici Hell!

While these offenders undergo suffering, fierce fire enters their hearts, and they lose consciousness and die. The hell wardens and rakshasas then strike the ground with iron staffs and shout loudly: ‘Come back to life! Come back to life!’ Through the power of karma, the offenders immediately revive.

In the course of a single day and night, they die and revive ten thousand times, enduring the utmost torment described above.

When offenders escape from the Avici Hell, because the karma of breaking the precepts and consuming the offerings of the faithful without rightful claim still remains, they must enter eighteen lesser hells, namely: the Freezing Hell, the Dark Hell, the Scorching Hell, the Wheel of Blades Hell, the Wheel of Swords Hell, the Flaming Cart Hell, the Excrement and Urine Hell, the Boiling Water Hell, the Ash River Hell, the Forest of Swords Hell, the Iron Bed Hell, the Bronze Pillar Hell, the Iron Hoop Hell, the Iron Wheel Hell, the Iron Cave Hell, the Iron Pellet Hell, the Sharp Stones Hell, and the Molten Bronze Drinking Hell.

In each hell, offenders must endure suffering for eight hundred years before they can emerge. When they are reborn as humans, they are invariably born into poverty and lowly circumstances, and for five hundred lifetimes they remain unaware of the Three Jewels. If they are fortunate enough to encounter a spiritual friend, they can then give rise to the bodhi-mind and undertake cultivation.

If they do not encounter a spiritual friend, they must fall into hell once again.

One who commits a dushkrita offense and does not repent must endure painful punishment in hell for eight million years, reckoned according to the days and months of the Heaven of the Four Great Kings. One who commits a patayantika offense suffers twice as much. One who commits a sanghavasesha offense suffers twice as much again. While enduring torment, offenders have no strength to utter anything else. In the Freezing Hell, for example, they can only cry out: ‘A-ba-ba, a-tra-tra, a-la-la,’ or ‘a-ba-ba.’ Therefore, if you have committed offenses, you should feel shame and fear, quickly repent, and wholeheartedly take refuge in the Three Jewels.

“Furthermore, Manjushri! If one wishes to extinguish offenses swiftly, one must disclose and repent of them in accordance with this sutra. One should practice continuously for seven days, eating only one meal each day. One must also correctly contemplate and recollect that when the Tathagata attained Buddhahood, he was endowed with such characteristics as the Characteristic of a Great Person, the Characteristic of an Awakened Person, the Characteristic of an Immovable Person, the Characteristic of a Person Perfect in Wisdom, the Characteristic of Complete Possession of All Paramitas, and the Characteristic of the Ocean of Samadhis, such as the Shurangama Samadhi.”

Again, contemplate how, while seated beneath the Bodhi tree and about to attain Perfect Enlightenment, the bodhisattva mahasattva emerged from the Samadhi of Supreme Benevolent Intention and then entered the Samadhi of Extinguishing Intention. Emerging from the Samadhi of Extinguishing Intention, he then entered the Shurangama Samadhi. Emerging from the Shurangama Samadhi, he then entered the Samadhi of the Torch of Wisdom.

Emerging from the Samadhi of the Torch of Wisdom, he then entered the Samadhi of the Characteristics of All Dharmas. Emerging from the Samadhi of the Characteristics of All Dharmas, he then entered the Samadhi of the Characteristic of Radiance. Emerging from the Samadhi of the Characteristic of Radiance, he then entered the Samadhi of the Lion’s Voice.

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

Emerging from the Samadhi of Universal Wisdom, he then entered the Samadhi of the Dharani Seal. Emerging from the Samadhi of the Dharani Seal, he then entered the Samadhi of Universally Manifesting Form-Bodies. Emerging from the Samadhi of Universally Manifesting Form-Bodies, he then entered the Samadhi of the Nature of the Dharma Realm.

Emerging from the Samadhi of the Nature of the Dharma Realm, he then entered the Samadhi of the Lion King. Emerging from the Samadhi of the Lion King, he then entered the Samadhi of Extinguishing All Characteristics of Mara. Emerging from the Samadhi of Extinguishing All Characteristics of Mara, he then entered the Samadhi of the Wisdom of Emptiness.

Emerging from the Samadhi of the Wisdom of Emptiness, he then entered the Samadhi of Understanding the Characteristic of Emptiness. Emerging from the Samadhi of Understanding the Characteristic of Emptiness, he then entered the Samadhi of the Great Wisdom of Emptiness. Emerging from the Samadhi of the Great Wisdom of Emptiness, he then entered the Samadhi of Form-Bodies Pervading All Places.

Emerging from the Samadhi of Form-Bodies Pervading All Places, he then entered the Samadhi of Contemplating the Characteristics of Mind. Emerging from the Samadhi of Contemplating the Characteristics of Mind, he then entered the Vajra Samadhi of the Bodhisattva Mahasattva. Emerging from the Vajra Samadhi of the Bodhisattva Mahasattva, he then entered the Samadhi of the Vajra Crown.

Emerging from the Samadhi of the Vajra Crown, he then entered the Samadhi of the Ocean of All Things. Emerging from the Samadhi of the Ocean of All Things, he then entered the Samadhi of the Ocean of All Dharanis. Emerging from the Samadhi of the Ocean of All Dharanis, he then entered the Samadhi of the Ocean of the Realms of All Buddhas.

Emerging from the Samadhi of the Ocean of the Liberation and Liberating Knowledge and Vision of All Buddhas, he then entered the Ocean-Gate of Immeasurable and Boundless Samadhis. Emerging from the Ocean-Gate of Immeasurable and Boundless Samadhis, he again entered the Samadhi of Quiescent Intention and Extinguished Intention. Emerging from the Samadhi of Quiescent Intention and Extinguished Intention, he finally entered the Samadhi-Gate of Great Liberation through Vajra Quiescent Concentration and attained unsurpassed perfect enlightenment.”

The Buddha told Manjushri: “After I enter nirvana, if any good man or good woman gives rise to single-minded faith and reflection, or is able to transcribe, read, and recite even one verse from this sutra, recollecting this characteristic, contemplating this characteristic, and bringing faith to fulfillment, that person will, in the space of a single thought, eradicate the grave offenses of birth and death accumulated throughout ninety kotis of nayutas of kalpas, as numerous as the sands of the Ganges and motes of dust. That person will forever leave behind the dark obstructions of karma and clearly know that the Tathagata eternally abides and never perishes.”

At that time, the Blessed One again spoke these verses for the entire great assembly:

Strongmen and all spirits,

Animals and evil elephant kings,

Lustful women and evil nagas,

And immeasurable evil persons;

Vasu, Ajatashatru,

Devadatta, and Angulimala—

In body and mind they committed rebellious offenses

And were bound to fall into Avici Hell.

If they wished to gain liberation,

They had to repent with utmost sincerity,

Reverently believe in and bow to the immeasurable Buddhas

Of the ten directions and the three periods of time.

Now I am about to enter nirvana.

Wishing that the Three Jewels

May long abide for immeasurable kalpas,

I therefore proclaim this sutra.

The people of the land of Magadha

Brought forth the resolve for bodhi,

Entirely because they reverently bowed to

The Buddhas of the ten directions and the three periods of time.

Ajnata Kaundinya

And his five companions,

Together with five hundred shravakas,

Will attain Buddhahood in future lives,

Entirely because they reverently bowed to

The Buddhas of the ten directions and the three periods of time.

The non-Buddhist brahmins,

The ten seers and great religious practitioners,

Have now attained arhatship

Because, in ages long past,

They once reverently bowed to

The Buddhas of the ten directions and the three periods of time.

Throughout the lands of the ten directions,

All assemblies of bodhisattvas

Profoundly awaken to the meaning of the Ultimate Truth

And are reborn in the Land of Ultimate Bliss,

Entirely because they reverently bowed to

The Buddhas of the ten directions and the three periods of time.

Furthermore, O Shanjian,

In the past, when I was a king,

I was named Great Seer Yu.

Before the Buddha-Sun had appeared,

I made offerings to renunciants—

Five hundred brahmins—

Of beverages, food, and clothing,

Bedding and dwellings,

Providing them fully for twenty years.

At that time, I exhorted

Those brahmin teachers:

“You should bring forth the resolve for bodhi.”

Although those brahmins

Accepted the offerings,

They truly had no faith in the Three Jewels,

And so they answered me:

“There is no bodhi in the world,

Nor is there any Dharma of liberation.”

When I heard these words,

In order to protect the Vaipulya Sutras,

I immediately extinguished the life-faculties

Of the five hundred brahmins.

When their lives came to an end,

They immediately fell into Avici Hell.

The moment they fell into hell,

They at once formed three thoughts:

To bow reverently to the Buddhas of the three periods of time,

To revere and believe in the Vaipulya Sutras,

And to bow to the Bodhisattva Sangha.

As soon as they had formed these three thoughts,

They escaped from hell and were reborn

In the Buddha-land of Ancient Sweet Dew,

Where they lived for ten minor kalpas.

All this came from their faith in

And reverent bows to the Buddhas of the ten directions.

Those brahmins

Fell into hell as soon as they slandered,

But escaped as soon as they afterward believed.

How much more so shall you bodhisattvas,

Fully endowed with a sense of shame and remorse,

Who in truth are yourselves without offense,

Yet, for the sake of all sentient beings,

Repent of the four grave offenses,

The uninterrupted offenses, and icchantika offenses!

If any ordinary person

Has committed offenses such as these

But repents in accordance with this teaching,

The four grave offenses,

The five rebellious offenses, and icchantika offenses will be eradicated,

And that person will attain Buddhahood.

Only those without faith are excluded;

As for all others who believe and understand,

And reverently bow to the Buddhas,

There is no possibility that they will fail to attain it!

At that time, King Shanjian,

Together with three thousand people,

Spoke with one voice, saying:

“If we attain Buddhahood,

We vow to deliver beings from the stream of birth and death.

We humbly beseech the Honored One of Devas and Humans

To explain this distinctly for us:

If anyone receives and upholds,

Transcribes, reads, and recites this sutra,

What will that person’s merit be?”

The Buddha said: “King Shanjian,

Now listen and remember well;

I shall explain it for all of you.

Suppose someone were to take the seven treasures

And give them to all people

Throughout a thousand worlds,

And were also skilled in teaching the Dharma,

Causing them all to attain arhatship.

This would not equal the merit of one person

Who, upon hearing the names of the Buddhas,

Gives rise to a single thought of faith and reverence

And bows even once.

That merit would surpass the former;

How much more so the merit of transcribing, reading, and reciting,

Reverently believing and bowing!

Such merit cannot be measured.

If anyone can transcribe,

Receive, uphold, read, and recite this sutra,

Bring forth the resolve and bow at appropriate times,

That merit surpasses the building of monasteries and stupas

Throughout a thousand worlds.”

At that time, Mahakashyapa,

Shariputra, and Ananda,

The Dharma protectors and vajra warriors,

All Brahma kings and Shakra,

The Four Heavenly Kings and wheel-turning kings,

Bowed their heads at the Buddha’s feet

And spoke with one voice, saying:

“Blessed One! In future ages,

We shall transmit this sutra,

Teach and transform all sentient beings,

And protect and remain mindful of those who bow reverently,

Causing their minds always to be peaceful and secure.

Those who have committed grave offenses or broken the precepts,

Committed the five rebellious offenses, or slandered the Vaipulya teachings,

We shall cause to hear this sutra,

Dwell peacefully in a pure place,

And repent, so that their offenses are eradicated.

Like King Shanjian,

They shall all behold the Buddha-nature in future lives.”

At that time, Śākyamuni Buddha told the great assembly: “Listen carefully, all you gathered here! I shall now explain clearly the original causes and conditions through which I came to hear the names of the Buddhas. In the past, immeasurable kalpas ago, at the Dharma assembly of the Tathagata Wondrous Light, I heard the names of the World-Honored Ones throughout the ten directions and the three periods of time.

Joy arose in my heart, and with palms joined and head bowed, I faithfully accepted them. From that time onward, wherever I went, I taught immeasurable and boundless sentient beings, enabling them to hear the names of the Buddhas. At that time, among the assembly, only three thousand people single-mindedly listened to the Dharma together with me.

They gave rise to immeasurable faith and, following my example, reverently bowed to and recited the honored names of the Buddhas. I now see that all of them have attained Perfect Enlightenment throughout the ten directions.”

The Buddha further said: “Great assembly, listen attentively! The eradication of the Four Grave Offenses, the Five Heinous Offenses, the offense of slandering the Vaipulya Mahayana sutras, and the offense of being an icchantika is accomplished through faith. If anyone does not believe but instead despises, disparages, and shows no reverence, that person slanders the twelve divisions of the scriptures, slanders the vajra-like form-body, slanders the Great Being Mañjuśrī, and slanders all the Buddhas of the ten directions.

That person will certainly fall into the hells, beyond any doubt. Why is this? Because of lacking faith, one slanders the true Dharma, slanders the supreme beings, and slanders all the Buddhas throughout the ten directions and the three periods of time; consequently, one must fall into the hells.

If one believes in the merit of the honored names of the Buddhas contained herein and bows to them with utmost sincerity, it is impossible that the Four Grave Offenses, the Five Heinous Offenses, the Ten Evil Deeds, and the offense of slandering the Vaipulya sutras should fail to be eradicated. The sole exception is an icchantika whose roots of goodness have been severed and who no longer possesses faith. Great assembly!

In each and every land there are tens of billions of Śākyamuni Buddhas, transformation bodies teaching sentient beings. The last Śākyamuni Buddha is this very body of mine.

“The three thousand people of that time have now all attained Buddhahood. Among the first thousand, the Tathagata Flower Light is foremost. Among the middle thousand, the Tathagata Krakucchanda is foremost. Among the final thousand, the Tathagata Sunlight is foremost. Therefore, the great assembly should reverently bow to the names of the Buddhas throughout the ten directions and the three periods of time. In the future, you should reveal and teach the true doctrine for the sake of sentient beings, universally rescue those who are deluded, enable them all to escape the three realms and dwell in a place of peace and ease, and enable them to sit at the bodhimanda, no differently from me.”

At that time, Dharani Bodhisattva immediately rose from his seat, adjusted his robes, respectfully joined his palms, and said: “World-Honored One! What is the name of this sutra? How should it be received, upheld, and practiced?”

The Buddha told Dharani Bodhisattva: “Good man! This sutra is called the Great Pervasive and Extensive Sutra. It is also called Repentance That Eradicates Offenses and Brings Merit. It is also called The Adornment and Attainment of Buddhahood by Three Thousand People. It should be received and upheld as such. As vast and unobstructed, it should be received and upheld as such. As universally encompassing all things, it should be received and upheld as such. As the Vajra Treasury of Jewels, it should be received and upheld as such. As containing all the precepts, both minor and grave, it should be received and upheld as such!”

Dharani Bodhisattva said: “World-Honored One, according to the Buddha’s teaching, this sutra can bring great benefit to immeasurable sentient beings, enabling them to eradicate their offenses and swiftly attain Buddhahood. Thus, this sutra is indeed the mother of all Buddhas, the path of bodhisattvas, the eye of śrāvakas, and the home of devas and humans. Therefore, it is said to possess such inconceivable qualities. We vow to receive and uphold it and to proclaim and widely circulate it everywhere, throughout the heavens and beneath the heavens, so that this sutra may long abide in the world and never disappear!”

The Buddha said: “Excellent, Great Being! You thus retain and uphold immeasurable teachings of the entire Great Canon. In the future, you shall sit upon my seat and walk the path that I walk!”

When the Buddha had completed preaching this sutra, immeasurable bodhisattvas attained the stages of Non-Retrogression and Immovability. Eighty thousand śrāvakas gave rise to the Mahayana resolve. Ten thousand bhikṣus attained the fruit of arhatship. Eighty-four thousand devas and humans attained the Purity of the Dharma Eye, and hundreds of thousands of sentient beings gave rise to the aspiration for unsurpassed bodhi.

When the Buddha had finished preaching the sutra, the Jeweled Pool of Golden Flowers suddenly vanished. The Tathagata withdrew his radiance, and the high and low places of the Sahā world again became uneven, returning to their former defiled and evil condition. Evildoers and the realms of hell appeared once again as before. Having finished preaching the sutra, the World-Honored One serenely and peacefully returned to the śāla grove.

Having heard the teaching, the entire great assembly rejoiced, faithfully accepted it, and respectfully practiced it.

(END OF THE FINAL FASCICLE)