T09n0277_佛說觀普賢菩薩行法經
大正藏第 09 冊 No. 0277 佛說觀普賢菩薩行法經
No. 277
佛說觀普賢菩薩行法經
宋元嘉年曇無蜜多於楊州譯
如是我聞：
一時佛在毗舍離國大林精舍重閣講堂，告諸比丘：「卻後三月我當般涅槃。」
尊者阿難即從座起，整衣服，叉手合掌，繞佛三匝為佛作禮，胡跪合掌，諦觀如來，目不暫舍。長老摩訶迦葉、彌勒菩薩摩訶薩亦從座起，合掌作禮，瞻仰尊顏。
時三大士異口同音而白佛言：「世尊！如來滅后，云何眾生起菩薩心、修行大乘方等經典、正念思惟一實境界？云何不失無上菩提之心？云何復當不斷煩惱、不離五欲、得凈諸根、滅除諸罪？父母所生清凈常眼，不斷五欲而能得見諸障外事？」
佛告阿難：「諦聽諦聽，善思念之。如來昔在耆阇崛山及余住處，已廣分別一實之道；今於此處，為未來世諸眾生等，欲行大乘無上法者，欲學普賢行。普賢行者，我今當說其憶念法。若見普賢及不見者除卻罪數，今為汝等當廣分別。
「阿難！普賢菩薩乃生東方凈妙國土，其國土相，《法華經》中已廣分別，我今於此略而解說。
「阿難！若比丘、比丘尼、優婆塞、優婆夷、天龍八部、一切眾生誦大乘經者、修大乘
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛陀在毗舍離國（Vaisali）的大林精舍（Mahavana）重閣講堂，告訴眾比丘：『三個月后我將入般涅槃（Parinirvana）。』 尊者阿難（Ananda）立即從座位起身，整理衣物，雙手合十，繞佛三圈向佛作禮，然後胡跪合掌，專注地看著如來，眼睛片刻不離。長老摩訶迦葉（Mahakasyapa）、彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva）也從座位起身，合掌作禮，瞻仰佛陀的尊容。 當時，這三位大士異口同聲地對佛說：『世尊！如來滅度后，眾生如何才能生起菩薩心、修行大乘方等經典、正確地思惟一實境界？如何才能不失去無上菩提之心？又如何才能不斷煩惱、不離五欲、得到清凈的諸根、滅除諸罪？父母所生的清凈常眼，如何在不斷五欲的情況下，還能看見諸障外事？』 佛陀告訴阿難：『仔細聽，仔細聽，好好思考。如來過去在耆阇崛山（Grdhrakuta）和其他住處，已經廣泛地分別解說了一實之道；現在在這裡，爲了未來世的眾生，想要修行大乘無上法的人，想要學習普賢行的人。普賢行，我現在將說其憶念法。如果見到普賢菩薩或者沒有見到，都能消除罪業，現在我將為你們詳細分別解說。』 『阿難！普賢菩薩（Samantabhadra Bodhisattva）誕生於東方清凈美妙的國土，那個國土的景象，《法華經》（Lotus Sutra）中已經廣泛地分別解說，我在這裡簡略地解說。』 『阿難！如果比丘、比丘尼、優婆塞（Upasaka）、優婆夷（Upasika）、天龍八部（Devas, Nagas, etc.）、一切誦大乘經典的眾生，修行大乘
【English Translation】 English version Thus have I heard: At one time, the Buddha was in the Mahavana (Great Forest) Monastery in the city of Vaisali, in the lecture hall of the double-storied pavilion. He addressed the assembled Bhikshus (monks), saying, 'Three months from now, I will enter Parinirvana (final Nirvana).' Venerable Ananda immediately rose from his seat, adjusted his robes, folded his hands, circumambulated the Buddha three times, paid homage to the Buddha, knelt on his right knee, and with palms together, gazed intently at the Tathagata (Buddha), his eyes not leaving him for a moment. The elder Mahakasyapa and the Bodhisattva Mahasattva Maitreya also rose from their seats, paid homage with folded hands, and gazed upon the Buddha's venerable countenance. At that time, these three great beings spoke in unison to the Buddha, saying, 'World Honored One! After the Tathagata's passing, how will sentient beings generate the Bodhi mind, practice the Mahayana Vaipulya Sutras, and correctly contemplate the reality of the One True Realm? How will they not lose the mind of Anuttara-samyak-sambodhi (supreme enlightenment)? Furthermore, how will they, without abandoning afflictions, without separating from the five desires, attain pure faculties, and eradicate all sins? How can the pure eyes, born of their parents, see beyond the obstructions while not abandoning the five desires?' The Buddha said to Ananda, 'Listen carefully, listen carefully, and contemplate well. In the past, when the Tathagata was on Mount Grdhrakuta and in other places, I have already extensively explained the path of the One True Realm. Now, here, for the sake of all sentient beings in the future, those who wish to practice the unsurpassed Mahayana Dharma, those who wish to learn the practice of Samantabhadra, I will now speak of the method of remembering it. Whether one sees Samantabhadra Bodhisattva or not, one can eliminate sins. Now I will explain it in detail for you all.' 'Ananda! Samantabhadra Bodhisattva is born in a pure and wonderful land in the East. The characteristics of that land have been extensively explained in the Lotus Sutra. Here, I will explain it briefly.' 'Ananda! If Bhikshus, Bhikshunis (nuns), Upasakas (laymen), Upasikas (laywomen), the eight classes of beings including Devas and Nagas, and all sentient beings who recite the Mahayana Sutras, practice the Mahayana'
者、發大乘意者、樂見普賢菩薩色身者、樂見多寶佛塔者、樂見釋迦牟尼佛及分身諸佛者、樂得六根清凈者，當學是觀。此觀功德，除諸障礙、見上妙色，不入三昧但誦持故，專心修習，心心相次，不離大乘，一日至三七日得見普賢；有重障者，七七日盡然后得見；復有重者一生得見、復有重者二生得見、復有重者三生得見；如是種種業報不同，是故異說。
「普賢菩薩身量無邊、音聲無邊、色像無邊，欲來此國，入自在神通促身令小，閻浮提人三障重故。以智慧力化乘白象，其象六牙，七支跓地，其七支下生七蓮華。像色鮮白，白中上者頗梨、雪山不得為比。身長四百五十由旬、高四百由旬。於六牙端有六浴池，一一浴池中生十四蓮華，與池正等，其華開敷如天樹王。一一華上有一玉女，顏色紅輝有過天女，手中自然化五箜篌，一一箜篌有五百樂器以為眷屬。有五百飛鳥，鳧、雁、鴛鴦……，皆眾寶色，生花葉間。象鼻有華，其莖譬如赤真珠色，其華金色，含而未敷。
「見是事已，復更懺悔，至心諦觀，思惟大乘，心不休廢。見華即敷，金色金光，其蓮華臺是甄叔迦寶，妙梵摩尼以為華鬘、金剛寶珠以為華須。見有化佛坐蓮華臺，眾多菩薩坐蓮華須。化佛眉間亦出金光入象鼻中，從象鼻出入象眼中，
【現代漢語翻譯】 現代漢語譯本 那些發大乘心意的人，那些樂於見到普賢菩薩（Samantabhadra）色身的人，那些樂於見到多寶佛塔（Prabhutaratna Stupa）的人，那些樂於見到釋迦牟尼佛（Sakyamuni Buddha）及分身諸佛的人，那些樂於獲得六根清凈的人，應當修習這種觀想。這種觀想的功德，可以消除各種障礙，見到殊勝的景象，即使不入禪定，僅僅誦持，專心修習，心念相續不斷，不離大乘，一天到二十一天就能見到普賢菩薩；有深重業障的人，需要四十九天才能見到；還有更深重業障的人，需要一生才能見到，還有更深重業障的人，需要兩生才能見到，還有更深重業障的人，需要三生才能見到；像這樣種種業報不同，所以說法各異。
普賢菩薩的身量無邊無際，音聲無邊無際，色相無邊無際，想要來到這個國土，會運用自在神通將身體縮小，因為閻浮提（Jambudvipa）的人三障深重。他以智慧力化現乘坐白象，這白象有六根牙齒，七支腳著地，七支腳下生出七朵蓮花。像的顏色純白，白得無比純凈，連頗梨（sphatika，水晶）和雪山都無法與之相比。身長四百五十由旬（yojana，古印度長度單位），高四百由旬。在六根牙齒的頂端有六個浴池，每一個浴池中都生出十四朵蓮花，與浴池大小相等，蓮花盛開如同天上的樹王。每一朵蓮花上都有一位玉女，顏色紅潤光彩勝過天女，手中自然化出五把箜篌（k'ung-hou，一種撥絃樂器），每一把箜篌都有五百種樂器作為眷屬。還有五百隻飛鳥，如鳧、雁、鴛鴦等，都呈現出各種珍寶的顏色，在花葉之間飛翔。象鼻上有花，花莖如同赤真珠的顏色，花朵是金色的，含苞待放。
見到這些景象后，要再次懺悔，至誠地仔細觀想，思惟大乘的道理，心不停止也不廢棄。見到蓮花開放，發出金色光芒，蓮花臺是甄叔迦寶（Jivaka，一種寶石），用妙梵摩尼（brahma-mani，一種寶石）作為花鬘，用金剛寶珠作為花須。見到有化佛坐在蓮花臺上，眾多菩薩坐在蓮花須上。化佛的眉間也發出金光，進入象鼻中，再從象鼻中出來，進入象眼中。
【English Translation】 English version Those who have generated the aspiration for the Mahayana, those who delight in seeing the physical form of Bodhisattva Samantabhadra, those who delight in seeing the Stupa of Prabhutaratna, those who delight in seeing Sakyamuni Buddha and his manifested Buddhas, those who delight in attaining purity of the six senses, should practice this contemplation. The merit of this contemplation can remove all obstacles, allow one to see sublime sights, and even without entering samadhi, simply by reciting and practicing with focused mind, continuously without straying from the Mahayana, one can see Samantabhadra in one to twenty-one days. Those with heavy karmic obstacles will see him after forty-nine days. Those with even heavier obstacles will see him in one lifetime, some in two lifetimes, and some in three lifetimes. Thus, due to the differences in karmic retribution, the teachings vary.
The body of Bodhisattva Samantabhadra is boundless, his voice is boundless, and his appearance is boundless. When he wishes to come to this land, he uses his power of free manifestation to shrink his body, because the people of Jambudvipa have heavy three obstacles. He uses his wisdom to manifest riding a white elephant, which has six tusks and seven legs touching the ground, and seven lotuses grow beneath the seven legs. The elephant is pure white, so pure that neither crystal (sphatika) nor snow mountains can compare. Its body is 450 yojanas (ancient Indian unit of distance) long and 400 yojanas high. At the tips of the six tusks are six bathing pools, and in each pool grow fourteen lotuses, equal in size to the pool. The lotuses bloom like celestial tree kings. On each lotus is a jade maiden, whose color is red and radiant, surpassing celestial maidens. In her hands, five k'ung-hou (a plucked string instrument) naturally appear, and each k'ung-hou has five hundred musical instruments as attendants. There are also five hundred flying birds, such as ducks, geese, and mandarin ducks, all in various precious colors, flying among the flowers and leaves. The elephant's trunk has a flower, whose stem is the color of red pearls, and the flower is golden, still in bud.
Having seen these sights, one should repent again, contemplate sincerely and attentively, reflect on the teachings of the Mahayana, and not cease or abandon the practice. One will see the lotus bloom, emitting golden light. The lotus platform is made of Jivaka jewels, with brahma-mani jewels as garlands, and diamond jewels as stamens. One will see a manifested Buddha sitting on the lotus platform, and many Bodhisattvas sitting on the lotus stamens. The manifested Buddha's brow also emits golden light, which enters the elephant's trunk, and then comes out of the trunk and enters the elephant's eyes.
從象眼出入象耳中，從象耳出照像頂上，化作金臺。
「其象頭上有三化人：一捉金輪、一持摩尼珠、一執金剛杵。舉杵擬象，像即能行，腳不履地，躡虛而游，離地七尺。地有印文，于印文中千輻轂輞皆悉具足，一一輞間生一大蓮華，此蓮華上生一化象，亦有七支，隨大象行。舉足下足生七千象以為眷屬，隨從大象。
「象鼻紅蓮華色，上有化佛放眉間光，其光金色，如前入象鼻中，于象鼻中出入象眼中，從象眼出還入象耳，從象耳出至象頸上，漸漸上至象背，化成金鞍，七寶校具。于鞍四面有七寶柱，眾寶校飾以成寶臺。
「臺中有一七寶蓮華，其蓮華須百寶共成，其蓮華臺是大摩尼，有一菩薩結加趺坐，名曰普賢。身白玉色五十種光，光五十種色以為項光，身諸毛孔流出金光，其金光端無量化佛。諸化菩薩以為眷屬，安庠徐步，雨大寶華至行者前。其象開口，于象牙上諸池玉女鼓樂、絃歌，其聲微妙，讚歎大乘一實之道。
「行者見已，歡喜敬禮。復更誦讀甚深經典、遍禮十方無量諸佛、禮多寶塔及釋迦牟尼、並禮普賢……諸大菩薩，發是誓言：『若我宿福應見普賢，愿尊遍吉示我色身。』作是愿已，晝夜六時禮十方佛、行懺悔法、誦大乘經、讀大乘經、思大乘義、念大乘事、恭敬供
【現代漢語翻譯】 現代漢語譯本 從象的眼睛進出，在象的耳朵中穿梭，從象的耳朵出來照在象的頭頂上，化成金色的檯子。 『那象的頭上有三個化身的人：一個拿著金輪（chakra，象徵佛法），一個拿著摩尼珠（mani jewel，象徵如意寶珠），一個拿著金剛杵（vajra，象徵堅不可摧的智慧）。舉起金剛杵指向象，像就能行走，腳不踩地，在空中行走，離地七尺。地上有印記，印記中千輻輪轂都完整具備，每一個輪輞之間都生出一朵大蓮花，這蓮花上生出一頭化象，也有七支（四肢、頭、尾），跟隨大象行走。舉起腳落下腳時，會生出七千頭象作為眷屬，跟隨大象。 『象的鼻子是紅蓮花的顏色，上面有化佛放出眉間的光，那光是金色的，像之前一樣進入象鼻中，從象鼻中進出象的眼睛，從象的眼睛出來又進入象的耳朵，從象的耳朵出來到象的脖子上，漸漸向上到象的背部，化成金色的鞍，用七寶裝飾。在鞍的四面有七寶柱，用各種寶物裝飾成寶臺。 『臺中有一朵七寶蓮花，那蓮花的須由百寶構成，那蓮花臺是大摩尼寶珠，有一位菩薩結跏趺坐（盤腿而坐），名叫普賢（Samantabhadra，象徵大行）。身體是白玉色，發出五十種光，光有五十種顏色作為頭光，身體的每個毛孔都流出金光，金光的末端有無數的化佛。諸化菩薩作為眷屬，安詳地慢慢行走，降下大寶花到修行者面前。那象張開嘴，在象牙上的各個池塘里，玉女們敲鼓奏樂、彈弦唱歌，聲音美妙，讚歎大乘一實之道（Ekayana，唯一佛乘）。』 『修行者看到后，歡喜地恭敬禮拜。再誦讀甚深的經典、遍禮十方無量諸佛、禮拜多寶塔（Prabhutaratna Stupa）和釋迦牟尼（Sakyamuni）、並禮拜普賢……諸大菩薩，發出這樣的誓言：『如果我宿世的福報應該見到普賢，愿尊貴的遍吉（普賢的別稱）向我示現色身。』發了這個愿后，晝夜六時禮拜十方佛、行懺悔法、誦大乘經、讀大乘經、思大乘義、念大乘事、恭敬供養。'
【English Translation】 English version From the elephant's eyes, it goes in and out, travels through the elephant's ears, and from the elephant's ears, it shines on the top of the elephant's head, transforming into a golden platform. 'On the elephant's head, there are three manifested beings: one holding a golden wheel (chakra, symbolizing the Dharma), one holding a mani jewel (mani jewel, symbolizing the wish-fulfilling jewel), and one holding a vajra (vajra, symbolizing indestructible wisdom). When the vajra is raised and pointed at the elephant, the elephant can walk, its feet not touching the ground, but walking in the air, seven feet above the ground. There are imprints on the ground, and within these imprints, the thousand spokes of the wheel are complete, and between each spoke, a large lotus flower grows. On this lotus flower, a manifested elephant appears, also with seven limbs (four limbs, head, tail), following the large elephant. When it raises and lowers its feet, seven thousand elephants are born as its retinue, following the large elephant. 'The elephant's trunk is the color of a red lotus flower, and on it, a manifested Buddha emits light from between his eyebrows. The light is golden, and as before, it enters the elephant's trunk, goes in and out of the elephant's eyes, comes out of the elephant's eyes and enters the elephant's ears, and from the elephant's ears, it goes to the elephant's neck, gradually up to the elephant's back, transforming into a golden saddle, adorned with seven treasures. On the four sides of the saddle are seven jeweled pillars, decorated with various treasures to form a jeweled platform. 'In the center of the platform is a seven-jeweled lotus flower, the stamens of which are made of a hundred treasures. The lotus pedestal is a great mani jewel, and there is a Bodhisattva sitting in the lotus position (cross-legged), named Samantabhadra (Samantabhadra, symbolizing great practice). His body is the color of white jade, emitting fifty kinds of light, with fifty colors of light as his halo. From every pore of his body, golden light flows, and at the end of the golden light are countless manifested Buddhas. The manifested Bodhisattvas act as his retinue, walking slowly and peacefully, raining down great precious flowers in front of the practitioner. The elephant opens its mouth, and in the various ponds on its tusks, jade maidens play drums and music, and sing songs, their voices exquisite, praising the Ekayana (the One Vehicle) of the Great Vehicle.' 'When the practitioner sees this, they joyfully pay their respects. They then recite the profound scriptures, pay homage to the countless Buddhas of the ten directions, pay homage to the Prabhutaratna Stupa and Sakyamuni, and pay homage to Samantabhadra... and all the great Bodhisattvas, making this vow: 'If my past merits are sufficient to see Samantabhadra, may the venerable Samantabhadra show me his physical form.' After making this vow, they pay homage to the Buddhas of the ten directions six times day and night, practice repentance, recite the Mahayana scriptures, read the Mahayana scriptures, contemplate the meaning of the Mahayana, think about the affairs of the Mahayana, and respectfully make offerings.'
養持大乘者、視一切人猶如佛想、于諸眾生如父母想。
「作是念已，普賢菩薩即于眉間放大人相白毫光明。此光現時，普賢菩薩身相端嚴——如紫金山端正微妙——三十二相皆悉備有。身諸毛孔放大光明，照其大象令作金色、一切化象亦作金色、諸化菩薩亦作金色。其金色光，照于東方無量世界皆同金色，南、西、北方、四維、上、下亦復如是。
「爾時，十方面一一方有一菩薩乘六牙白象王，亦如普賢等無有異，如是十方無量無邊滿中化象。普賢菩薩神通力故，令持經者皆悉得見。
「是時，行者見諸菩薩身心歡喜，為其作禮，白言：『大慈大悲者！愍念我故，為我說法。』說是語時，諸菩薩等異口同音各說清凈大乘經法，作諸偈頌讚嘆行者，是名始觀普賢菩薩最初境界。
「爾時，行者見是事已，心念大乘，晝夜不捨。于睡眠中夢見普賢為其說法，如覺無異，安慰其心而作是言：『汝所誦持，忘失是句、忘失是偈。』爾時，行者聞普賢菩薩所說，深解義趣，憶持不忘；日日如是，其心漸利。
「普賢菩薩教其憶念十方諸佛，隨普賢教正心正意，漸以心眼見東方佛，身黃金色，端嚴微妙。見一佛已，復見一佛，如是漸漸遍見東方一切諸佛；心相利故，遍見十方一切諸佛。
【現代漢語翻譯】 現代漢語譯本 修持大乘佛法的人，應當視一切人如同佛陀一般，對待所有眾生如同對待自己的父母。
『這樣想之後，普賢菩薩（Samantabhadra Bodhisattva）即從眉間放出大人相的白毫光明。此光顯現時，普賢菩薩的身體相貌端正莊嚴——如同紫金山一般端正微妙——三十二相全部具備。身體的每個毛孔都放出光明，照耀著大象使其變成金色，一切化現的大象也變成金色，所有化現的菩薩也變成金色。這金色的光芒，照耀到東方無量世界都變成金色，南方、西方、北方、四維、上方、下方也是如此。
『這時，十方每一方都有一位菩薩乘坐六牙白象王，也像普賢菩薩一樣沒有差別，像這樣十方無量無邊都充滿了化現的大象。因為普賢菩薩的神通力，使得持誦此經的人都能夠看見。
『這時，修行者看見諸位菩薩，身心歡喜，為他們作禮，說道：『大慈大悲的菩薩啊！爲了憐憫我，請為我說法。』說完這話時，諸位菩薩異口同聲地各自宣說清凈的大乘佛法，並作各種偈頌讚嘆修行者，這叫做開始觀想普賢菩薩的最初境界。
『這時，修行者看到這些景象后，心中思念大乘佛法，日夜不捨。在睡眠中夢見普賢菩薩為他說法，如同清醒時一樣沒有差別，安慰他的心並說道：『你所誦持的，忘記了這句、忘記了這偈。』這時，修行者聽到普賢菩薩所說，深刻理解了其中的含義，記憶不忘；每天都這樣，他的心智逐漸變得敏銳。
『普賢菩薩教導他憶念十方諸佛，隨著普賢菩薩的教導，端正自己的心意，逐漸用心眼看見東方佛，身體是黃金色，端正莊嚴微妙。看見一尊佛后，又看見一尊佛，像這樣漸漸地遍見東方一切諸佛；因為心智變得敏銳，遍見十方一切諸佛。
【English Translation】 English version Those who uphold the Mahayana should view all people as if they were Buddhas, and treat all sentient beings as if they were their own parents.
'Having thought thus, Samantabhadra Bodhisattva immediately emitted a white light from the urna (a mark between the eyebrows) in the form of a great man. When this light appeared, Samantabhadra Bodhisattva's physical form was dignified and majestic—as upright and subtle as a mountain of purple gold—possessing all thirty-two marks. Every pore of his body emitted light, illuminating the elephants and turning them golden, all the manifested elephants also turned golden, and all the manifested Bodhisattvas also turned golden. This golden light illuminated the immeasurable worlds in the east, all becoming golden, and the same was true for the south, west, north, four intermediate directions, above, and below.
'At that time, in each of the ten directions, there was a Bodhisattva riding a six-tusked white elephant king, also like Samantabhadra, without any difference. In this way, the ten directions were filled with immeasurable and boundless manifested elephants. Due to the supernatural power of Samantabhadra Bodhisattva, those who uphold the sutra were all able to see them.
'At this time, the practitioner, seeing all the Bodhisattvas, felt joy in body and mind, bowed to them, and said: 'Greatly compassionate ones! Out of compassion for me, please teach me the Dharma.' When these words were spoken, all the Bodhisattvas, with one voice, each expounded the pure Mahayana Dharma, and composed various verses praising the practitioner. This is called the initial contemplation of the first realm of Samantabhadra Bodhisattva.
'At this time, after seeing these events, the practitioner thought of the Mahayana Dharma, day and night without ceasing. In sleep, he dreamed of Samantabhadra teaching him the Dharma, just as if he were awake, comforting his mind and saying: 'What you have recited, you have forgotten this phrase, you have forgotten this verse.' At this time, the practitioner, hearing what Samantabhadra Bodhisattva said, deeply understood the meaning, and remembered it without forgetting; every day it was like this, and his mind gradually became sharper.
'Samantabhadra Bodhisattva taught him to remember the Buddhas of the ten directions. Following Samantabhadra's teachings, he straightened his mind and intention, and gradually saw the Buddha of the east with his mind's eye, whose body was golden, dignified, and subtle. After seeing one Buddha, he saw another Buddha, and in this way, he gradually saw all the Buddhas of the east; because his mind became sharper, he saw all the Buddhas of the ten directions.'
「見諸佛已，心生歡喜而作是言：『因大乘故得見大士，因大士力故得見諸佛，雖見諸佛猶未了了，閉目則見，開目則失。』作是語已，五體投地遍禮十方佛。禮諸佛已，胡跪合掌而作是言：『諸佛世尊十力無畏、十八不共、大慈大悲三念處、常在世間色中上色，我有何罪而不得見？』說是語已，復更懺悔。
「懺悔清凈已，普賢菩薩復更現前，行、住、坐、臥不離其側，乃至夢中常為說法；此人覺已，得法喜樂。如是晝夜經三七日，然後方得旋陀羅尼；得陀羅尼故，諸佛菩薩所說妙法憶持不失，亦常夢見過去七佛，唯釋迦牟尼佛為其說法，是諸世尊各各稱讚大乘經典。
「爾時，行者復更懺悔，遍禮十方佛。禮十方佛已，普賢菩薩住其人前，教說宿世一切業緣、發露黑惡一切罪事。向諸世尊，口自發露；既發露已，尋時即得諸佛現前三昧。
「得是三昧已，見東方阿閦佛及妙喜國，了了分明。如是，十方各見諸佛上妙國土，了了分明。
「既見十方佛已，夢象頭上有一金剛人，以金剛杵遍擬六根；擬六根已，普賢菩薩為於行者說六根清凈懺悔之法。如是懺悔一日至七日，以諸佛現前三昧力故、普賢菩薩說法莊嚴故，耳漸漸聞障外聲、眼漸漸見障外事、鼻漸漸聞障外香。廣說如妙法華經得是
【現代漢語翻譯】 現代漢語譯本 『見到諸佛之後，心中生起歡喜，於是說道：』因為大乘的緣故，我才能見到大菩薩；因為大菩薩的力量，我才能見到諸佛。雖然見到了諸佛，但仍然不甚明瞭，閉上眼睛就能見到，睜開眼睛就失去了。』說完這些話后，他五體投地，向十方諸佛遍禮。禮拜諸佛之後，他跪下合掌說道：』諸佛世尊具有十力（佛的十種智慧力量）、無畏（佛的四種無所畏懼的自信）、十八不共法（佛獨有的十八種功德）、大慈大悲（佛的慈愛和悲憫）、三念處（佛觀察眾生三種狀態的智慧），常在世間以最殊勝的色身顯現，我有什麼罪過而不能見到呢？』說完這些話后，他又再次懺悔。 懺悔清凈之後，普賢菩薩再次顯現在他面前，無論他行走、站立、坐著、躺臥，普賢菩薩都不離開他的身邊，甚至在夢中也常常為他說法；這個人醒來后，就得到了法喜和快樂。這樣經過晝夜二十一天，然後才得到了旋陀羅尼（一種能憶持佛法的陀羅尼）。因為得到了陀羅尼，諸佛菩薩所說的微妙佛法都能憶持不忘，也常常夢見過去七佛，只有釋迦牟尼佛為他說法，這些世尊各自稱讚大乘經典。 這時，修行者再次懺悔，向十方諸佛遍禮。禮拜十方諸佛之後，普賢菩薩站在他面前，教導他講述宿世的一切業緣，揭露一切黑惡的罪行。他向諸佛世尊，親自口頭揭露；揭露之後，立刻就得到了諸佛現前三昧（一種能見到諸佛的禪定）。 得到這種三昧之後，他清楚地見到了東方阿閦佛（不動佛）和妙喜國（阿閦佛的凈土）。像這樣，十方都各自見到了諸佛殊勝的國土，清清楚楚，明明白白。 既然見到了十方諸佛，他夢見象頭上有一個金剛人，用金剛杵遍擬他的六根（眼、耳、鼻、舌、身、意）；擬完六根之後，普賢菩薩為修行者宣說六根清凈的懺悔之法。這樣懺悔一天到七天，因為諸佛現前三昧的力量、普賢菩薩說法莊嚴的緣故，他的耳朵漸漸能聽到障礙之外的聲音，眼睛漸漸能看到障礙之外的事物，鼻子漸漸能聞到障礙之外的香氣。詳細情況如《妙法蓮華經》所說，得到了這些功德。
【English Translation】 English version 'Having seen all the Buddhas, his heart filled with joy, and he spoke these words: 『Because of the Mahayana (Great Vehicle), I was able to see the great Bodhisattvas; because of the power of the great Bodhisattvas, I was able to see all the Buddhas. Although I have seen the Buddhas, I still do not fully understand. When I close my eyes, I can see them, but when I open my eyes, they are lost.』 After saying these words, he prostrated himself with his five limbs touching the ground, paying homage to the Buddhas of the ten directions. After paying homage to the Buddhas, he knelt down, joined his palms, and said: 『The World Honored Ones, the Buddhas, possess the ten powers (ten wisdom powers of a Buddha), fearlessness (four kinds of fearlessness of a Buddha), the eighteen unique qualities (eighteen unique merits of a Buddha), great compassion and great mercy (compassion and mercy of a Buddha), the three foundations of mindfulness (wisdom of a Buddha observing three states of sentient beings), and always appear in the world with the most supreme form. What sin do I have that I cannot see them?』 After saying these words, he repented again. After his repentance was purified, Bodhisattva Samantabhadra (Universal Worthy Bodhisattva) appeared before him again. Whether he was walking, standing, sitting, or lying down, Bodhisattva Samantabhadra did not leave his side, and even in his dreams, he often expounded the Dharma for him. When this person awoke, he obtained the joy of the Dharma. In this way, after twenty-one days and nights, he then obtained the Dharani of Rotation (a Dharani that can remember the Buddha's teachings). Because he obtained the Dharani, he could remember and not lose the wonderful Dharma spoken by all the Buddhas and Bodhisattvas. He also often dreamed of the Seven Buddhas of the past, and only Shakyamuni Buddha expounded the Dharma for him. These World Honored Ones each praised the Mahayana scriptures. At this time, the practitioner repented again, paying homage to the Buddhas of the ten directions. After paying homage to the Buddhas of the ten directions, Bodhisattva Samantabhadra stood before him, teaching him to speak of all the karmic causes of his past lives, and to reveal all his dark and evil deeds. He personally revealed them to the World Honored Ones; after revealing them, he immediately obtained the Samadhi of the Buddhas' Presence (a meditation that allows one to see the Buddhas). After obtaining this Samadhi, he clearly saw Akshobhya Buddha (Immovable Buddha) in the East and the Land of Wonderful Joy (Akshobhya Buddha's Pure Land). In this way, he saw the supreme lands of the Buddhas in each of the ten directions, clearly and distinctly. Having seen the Buddhas of the ten directions, he dreamed that there was a Vajra (diamond) person on the head of an elephant, who used a Vajra pestle to touch all six of his senses (eyes, ears, nose, tongue, body, and mind). After touching the six senses, Bodhisattva Samantabhadra explained to the practitioner the method of repentance for purifying the six senses. After repenting in this way for one to seven days, because of the power of the Samadhi of the Buddhas' Presence and the majestic Dharma exposition of Bodhisattva Samantabhadra, his ears gradually could hear sounds beyond the barriers, his eyes gradually could see things beyond the barriers, and his nose gradually could smell fragrances beyond the barriers. The details are as described in the 'Wonderful Dharma Lotus Sutra', and he obtained these merits.
六根清凈已，身心歡喜無諸惡相，心純是法，與法相應。
「復更得百千萬億旋陀羅尼，復更廣見百千萬億無量諸佛。是諸世尊各伸右手摩行者頭，而作是言：『善哉善哉！行大乘者！發大莊嚴心者！念大乘者！我等昔日發菩提心時皆亦如汝，慇勤不失。我等先世行大乘故，今成清凈正遍知身；汝今亦當勤修不懈。此大乘典，諸佛寶藏、十方三世諸佛眼目、出生三世諸如來種。持此經者，即持佛身、即行佛事，當知是人即是諸佛所使、諸佛世尊衣之所覆、諸佛如來真實法子。汝行大乘，不斷法種。汝今諦觀東方諸佛。』
「說是語時，行者即見東方一切無量世界地平如掌，無諸堆阜、丘陵、荊棘，琉璃為地，黃金間側；十方世界亦復如是。見是地已，即見寶樹。寶樹高妙五千由旬，其樹常出黃金、白銀、七寶莊嚴，樹下自然有寶師子座。其師子座高二十由旬，座上亦出百寶光明。如是諸樹及余寶座，一一寶座皆有自然五百白象，像上皆有普賢菩薩。
「爾時，行者禮諸普賢而作是言：『我有何罪，但見寶地、寶座及與寶樹，不見諸佛？』作是語已，一一座上有一世尊，端嚴微妙而坐寶座。
「見諸佛已，心大歡喜，復更誦習大乘經典。大乘力故，空中有聲而讚歎言：『善哉善哉！善男子！汝
【現代漢語翻譯】 現代漢語譯本 六根清凈之後，身心感到歡喜，沒有各種邪惡的念頭，心中純凈是佛法，與佛法相應。 『又會得到百千萬億種陀羅尼（總持，能持一切善法，不失一切善法），又會廣泛見到百千萬億無量諸佛。這些世尊各自伸出右手，摩行者的頭頂，並這樣說：『善哉善哉！修行大乘的人啊！發大莊嚴心的人啊！唸誦大乘的人啊！我們過去發菩提心的時候，也都像你一樣，慇勤不懈。我們前世修行大乘的緣故，現在成就清凈正遍知（佛的智慧）之身；你現在也應當勤奮修行，不要懈怠。這部大乘經典，是諸佛的寶藏、十方三世諸佛的眼目、出生三世諸如來的種子。受持這部經典的人，就是受持佛身、就是行佛事，應當知道這個人就是諸佛所使喚的、諸佛世尊的衣服所覆蓋的、諸佛如來真實的法子。你修行大乘，不斷絕佛法的種子。你現在仔細觀察東方諸佛。』 『說這些話的時候，修行者立刻看到東方一切無量的世界，地面平坦如手掌，沒有各種土堆、山丘、荊棘，地面是琉璃做的，黃金鑲嵌在旁邊；十方世界也都是這樣。看到這樣的地面后，立刻看到寶樹。寶樹高妙五千由旬（古印度長度單位），樹上常常出現黃金、白銀、七寶莊嚴，樹下自然有寶師子座。師子座高二十由旬，座上也發出百寶光明。像這樣的樹和其餘的寶座，每一個寶座上都有自然出現的五百頭白象，像上都有普賢菩薩。 『這時，修行者向諸位普賢菩薩禮拜，並這樣說：『我有什麼罪過，只看到寶地、寶座以及寶樹，卻看不到諸佛？』說完這些話后，每一個寶座上都有一位世尊，端莊美好地坐在寶座上。 『看到諸佛后，心中非常歡喜，又繼續誦習大乘經典。因為大乘的力量，空中傳來聲音讚歎說：『善哉善哉！善男子！你』
【English Translation】 English version Having purified the six senses, the body and mind feel joy, without any evil thoughts, the mind is pure Dharma, and in accordance with the Dharma. 'Furthermore, one will obtain hundreds of millions of billions of Dharanis (total retention, capable of holding all good dharmas, without losing any good dharmas), and will also widely see hundreds of millions of billions of immeasurable Buddhas. These World Honored Ones each extend their right hand and stroke the practitioner's head, saying: 'Excellent, excellent! One who practices the Mahayana! One who has generated a great majestic mind! One who recites the Mahayana! When we generated the Bodhi mind in the past, we were all like you, diligent and unremitting. Because we practiced the Mahayana in our previous lives, we have now attained the pure and complete enlightenment (Buddha's wisdom) body; you should also diligently cultivate without slacking. This Mahayana scripture is the treasure of all Buddhas, the eyes of all Buddhas in the ten directions and three times, and the seed that gives birth to all Tathagatas in the three times. One who upholds this scripture is upholding the Buddha's body, is performing the Buddha's work, and should know that this person is the one who is used by all Buddhas, covered by the clothes of the World Honored Ones, and the true Dharma son of all Tathagatas. You practice the Mahayana, and do not cut off the seed of the Dharma. Now, carefully observe the Buddhas of the East.' 'When these words were spoken, the practitioner immediately saw that all the immeasurable worlds in the East were as flat as the palm of a hand, without any mounds, hills, or thorns, the ground was made of lapis lazuli, with gold inlaid on the sides; the worlds in the ten directions were also like this. After seeing this ground, one immediately saw the jeweled trees. The jeweled trees were five thousand yojanas (an ancient Indian unit of length) in height, and the trees often produced gold, silver, and seven treasures for adornment, and under the trees there were naturally jeweled lion thrones. The lion thrones were twenty yojanas in height, and the thrones also emitted the light of hundreds of treasures. Like these trees and the rest of the jeweled thrones, each jeweled throne had five hundred naturally appearing white elephants, and on each elephant was a Samantabhadra Bodhisattva. 'At this time, the practitioner bowed to all the Samantabhadra Bodhisattvas and said: 'What sin do I have, that I only see the jeweled ground, the jeweled thrones, and the jeweled trees, but do not see the Buddhas?' After saying these words, on each throne there was a World Honored One, sitting on the throne with dignified beauty. 'After seeing the Buddhas, the heart was very joyful, and one continued to recite and study the Mahayana scriptures. Because of the power of the Mahayana, a voice came from the sky praising: 'Excellent, excellent! Good man! You'
行大乘功德因緣，能見諸佛。今雖得見諸佛世尊，而不能見釋迦牟尼佛、分身諸佛及多寶佛塔。』聞空中聲已，復勤誦習大乘經典。以誦大乘方等經故，即于夢中見釋迦牟尼佛與諸大眾在耆阇崛山說《法華經》，演一實義。
「教已懺悔，渴仰欲見，合掌胡跪向耆阇崛山而作是言：『如來世雄常在世間，愍念我故，為我現身。』作是語已，見耆阇崛山七寶莊嚴，無數比丘、聲聞大眾，寶樹行列，寶地平正，復鋪妙寶師子之座。釋迦牟尼佛放眉間光，其光遍照十方世界，復過十方無量世界。
「此光至處，十方分身釋迦牟尼佛一時雲集，廣說如《妙法華經》。一一分身佛，身紫金色、身量無邊、坐師子座，百億無量諸大菩薩以為眷屬，一一菩薩行同普賢；如此十方無量諸佛、菩薩眷屬，亦復如是。
「大眾集已，見釋迦牟尼佛舉身毛孔放金色光，一一光中有百億化佛。諸分身佛放眉間白毫大人相光，其光流入釋迦牟尼佛頂。見此相時，分身諸佛一切毛孔出金色光，一一光中復有恒河沙微塵數化佛。
「爾時，普賢菩薩復放眉間大人相光入行者心。既入心已，行者自憶過去無數百千佛所受持讀誦大乘經典，自見故身了了分明，如宿命通等無有異；豁然大悟，得旋陀羅尼、百千萬億諸陀羅尼門。
【現代漢語翻譯】 現代漢語譯本 『修行大乘功德因緣，能夠見到諸佛。如今雖然得見諸佛世尊，卻不能見到釋迦牟尼佛、分身諸佛以及多寶佛塔。』聽到空中的聲音后，又勤奮誦習大乘經典。因為誦習大乘方等經典，就在夢中見到釋迦牟尼佛與諸大眾在耆阇崛山（Grdhrakuta，又譯靈鷲山，佛陀常說法之所）宣說《法華經》，闡述一實之義。 『教導之後，我懺悔過錯，渴望見到佛陀，於是合掌跪向耆阇崛山，說道：『如來世雄（Tathagata Lokanatha，佛的尊稱）常在世間，憐憫我，請為我現身。』說完這話，就見到耆阇崛山以七寶莊嚴，無數比丘、聲聞大眾，寶樹成行，寶地平坦，還鋪設了精妙的寶獅子座。釋迦牟尼佛從眉間放出光明，那光芒遍照十方世界，甚至超過十方無量世界。 『這光芒所到之處，十方分身釋迦牟尼佛一時雲集，廣說如同《妙法蓮華經》所載。每一位分身佛，身呈紫金色，身量無邊，坐在獅子座上，有百億無量諸大菩薩作為眷屬，每一位菩薩的修行都如同普賢菩薩（Samantabhadra，象徵菩薩的行愿）一樣；如此十方無量諸佛、菩薩眷屬，也都是如此。 『大眾聚集之後，見到釋迦牟尼佛全身毛孔放出金色光芒，每一道光芒中都有百億化佛。諸分身佛放出眉間白毫大人相光，那光芒流入釋迦牟尼佛的頭頂。見到此相時，分身諸佛的一切毛孔都放出金色光芒，每一道光芒中又有恒河沙數微塵般的化佛。 『這時，普賢菩薩又放出眉間大人相光進入修行者的心中。進入心中之後，修行者自己回憶起過去無數百千佛所受持讀誦的大乘經典，自己看到過去的身體清清楚楚，如同宿命通（Purva-nivasânusmriti-jnana，能知過去世的智慧）一般沒有差別；豁然大悟，得到旋陀羅尼（Dharani，總持法門，能持一切善法，遮一切惡法）、百千萬億諸陀羅尼門。』
【English Translation】 English version 'Practicing the causes and conditions of great vehicle merits, one can see all Buddhas. Although I now see the World Honored Ones, I cannot see Shakyamuni Buddha, the manifested Buddhas, and the stupa of Prabhutaratna (Many Treasures Buddha).』 Having heard the voice in the air, I diligently recited the Mahayana scriptures again. Because of reciting the Mahayana Vaipulya Sutras, I saw in a dream Shakyamuni Buddha and the great assembly on Mount Grdhrakuta (Vulture Peak, where the Buddha often taught), expounding the Lotus Sutra, revealing the one true meaning. 'After being taught, I repented and yearned to see the Buddha, so I joined my palms and knelt towards Mount Grdhrakuta, saying: 『The Tathagata Lokanatha (World Honored One, an epithet of the Buddha) is always in the world, and out of compassion for me, please manifest yourself.』 After saying this, I saw Mount Grdhrakuta adorned with seven treasures, countless Bhikshus (monks), Sravakas (hearers), rows of jeweled trees, the ground level and smooth, and a wonderful jeweled lion throne was also laid out. Shakyamuni Buddha emitted light from between his eyebrows, and that light illuminated the ten directions, even surpassing the immeasurable worlds of the ten directions. 'Wherever this light reached, the manifested Shakyamuni Buddhas of the ten directions gathered at once, extensively expounding as described in the Wonderful Dharma Lotus Flower Sutra. Each manifested Buddha had a body of purple-gold color, an immeasurable body size, and sat on a lion throne, with hundreds of billions of immeasurable great Bodhisattvas as their retinue, each Bodhisattva practicing like Samantabhadra (Universal Worthy, symbolizing the practice and vows of a Bodhisattva); the immeasurable Buddhas and Bodhisattva retinues of the ten directions were also like this. 'After the assembly gathered, I saw Shakyamuni Buddha emitting golden light from every pore of his body, and in each ray of light there were hundreds of billions of manifested Buddhas. The manifested Buddhas emitted the light of the great man's mark from between their eyebrows, and that light flowed into the crown of Shakyamuni Buddha's head. When this sign was seen, all the pores of the manifested Buddhas emitted golden light, and in each ray of light there were as many manifested Buddhas as the dust grains of the Ganges River. 'At that time, Samantabhadra Bodhisattva also emitted the light of the great man's mark from between his eyebrows, entering the practitioner's heart. After entering the heart, the practitioner recalled the Mahayana scriptures that he had received, upheld, and recited in the presence of countless hundreds of thousands of Buddhas in the past, and he saw his past body clearly, just like having the Purva-nivasânusmriti-jnana (knowledge of past lives), without any difference; he had a sudden great awakening, and obtained the revolving Dharani (a mnemonic device, a mantra or incantation), and hundreds of millions of Dharani gates.'
「從三昧起，面見一切分身諸佛眾寶樹下坐師子床，復見琉璃地如蓮華聚，從下方空中踴出。一一華間有微塵數菩薩結加趺坐，亦見普賢分身菩薩在彼眾中讚歎大乘。
「時諸菩薩異口同音教於行者清凈六根，或有說言：『汝當唸佛。』或有說言：『汝當念法。』或有說言：『汝當念僧。』或有說言：『汝當念戒。』或有說言：『汝當念施。』或有說言：『汝當念天。』『如此六法是菩提心、生菩薩法。汝今應當于諸佛前發露先罪，至誠懺悔于無量世眼根因緣貪著諸色。以著色故，貪愛諸塵；以愛塵故，受女人身，世世生處惑著諸色。色壞汝眼，為恩愛奴；色使使汝經歷三界，為此弊使，盲無所見。今誦大乘方等經典，此經中說：「十方諸佛色身不滅。」汝今得見，審實爾不？眼根不善，傷害汝多，隨順我語歸向諸佛。釋迦牟尼說汝眼根所有罪咎，諸佛菩薩慧明法水愿以洗除，令我清凈。』
「作是語已，遍禮十方佛，向釋迦牟尼佛、大乘經典，復說是言：『我今所懺眼根重罪障蔽穢濁，盲無所見。愿佛大慈哀愍覆護、普賢菩薩乘大法船普度一切、十方無量諸菩薩伴唯愿慈哀，聽我悔過眼根不善惡業障法。』如是三說，五體投地、正念大乘、心不忘舍，是名懺悔眼根罪法。
「稱諸佛名、燒
【現代漢語翻譯】 現代漢語譯本 『從禪定中起身，我看見一切佛的分身，他們坐在眾寶樹下的獅子座上。我又看見琉璃地面像蓮花聚集，從下方空中涌出。每一朵蓮花之間都有無數菩薩結跏趺坐，也看見普賢菩薩（Samantabhadra Bodhisattva，象徵菩薩行愿的菩薩）的分身在他們之中讚歎大乘佛法（Mahayana，佛教的一個主要流派）。』 『這時，眾菩薩異口同聲地教導修行者清凈六根（指眼、耳、鼻、舌、身、意六種感覺器官）。有的菩薩說：『你應該唸佛（Buddha，覺悟者）。』有的菩薩說：『你應該念法（Dharma，佛的教導）。』有的菩薩說：『你應該念僧（Sangha，佛教僧團）。』有的菩薩說：『你應該念戒（Sila，道德規範）。』有的菩薩說：『你應該念施（Dana，佈施）。』有的菩薩說：『你應該念天（Deva，天神）。』『這六種法是菩提心（Bodhi-citta，覺悟之心）的根本，是產生菩薩（Bodhisattva，追求覺悟的修行者）的方法。你現在應當在諸佛面前坦白過去的罪過，至誠懺悔在無量世中，因為眼根（cakṣurindriya，視覺器官）的因緣而貪著各種顏色。因為執著于顏色，所以貪愛各種塵境；因為愛著塵境，所以受女人身，世世生處都迷惑于各種情慾。情慾敗壞你的眼睛，使你成為恩愛的奴隸；色慾驅使你經歷三界（欲界、色界、無色界），因為這個弊端，你盲目無所見。現在誦讀大乘方等經典（Vaipulya Sutra，大乘佛教經典），這部經典中說：「十方諸佛的色身不會滅亡。」你現在得見，這真實嗎？眼根不善，傷害你太多，聽從我的話，歸向諸佛。釋迦牟尼佛（Sakyamuni Buddha，佛教的創始人）說你眼根的所有罪過，諸佛菩薩的智慧光明法水，愿能洗除，使你清凈。』 『說完這些話，我向十方諸佛遍禮，向釋迦牟尼佛和大乘經典禮拜，又說：『我今天所懺悔的眼根重罪，障礙遮蔽，污穢渾濁，盲目無所見。愿佛陀大慈悲哀憐覆護，普賢菩薩乘坐大法船普度一切，十方無量諸菩薩同伴，唯愿慈悲哀憐，聽我懺悔眼根不善的惡業障礙。』這樣說了三遍，五體投地，正念大乘，心中不忘捨棄，這叫做懺悔眼根罪法。 『稱念諸佛名號，焚香供養，』
【English Translation】 English version 'Rising from samadhi, I saw all the manifested Buddhas sitting on lion thrones under jeweled trees. I also saw the ground of lapis lazuli, like a gathering of lotuses, rising from the space below. Between each lotus, there were countless Bodhisattvas sitting in the lotus position. I also saw the manifested Bodhisattva Samantabhadra (the Bodhisattva of Universal Worthiness) among them, praising the Mahayana (the Great Vehicle of Buddhism).' 'At that time, all the Bodhisattvas, with one voice, taught the practitioner to purify the six senses (the six sense organs: eyes, ears, nose, tongue, body, and mind). Some Bodhisattvas said, 『You should contemplate the Buddha (the Awakened One).』 Some said, 『You should contemplate the Dharma (the teachings of the Buddha).』 Some said, 『You should contemplate the Sangha (the Buddhist monastic community).』 Some said, 『You should contemplate the Sila (moral precepts).』 Some said, 『You should contemplate Dana (giving).』 Some said, 『You should contemplate the Devas (gods).』 『These six practices are the root of Bodhi-citta (the mind of enlightenment) and the way to generate the Bodhisattva (a being who seeks enlightenment) path. Now, you should confess your past transgressions before all the Buddhas, sincerely repenting for your attachment to colors through the eye sense (cakṣurindriya, the visual organ) in countless lifetimes. Because of your attachment to colors, you crave all sense objects; because of your craving for sense objects, you take on a woman's body, and in every life, you are deluded by various desires. Desire ruins your eyes, making you a slave to love and affection; lust drives you through the three realms (the desire realm, the form realm, and the formless realm). Because of this flaw, you are blind and cannot see. Now, you recite the Mahayana Vaipulya Sutras (the expansive sutras of the Mahayana), which say, 「The physical bodies of the Buddhas in the ten directions do not perish.」 You have now seen this; is it true? Your eye sense is not good, it has harmed you greatly. Follow my words and turn to the Buddhas. Sakyamuni Buddha (the founder of Buddhism) speaks of all the faults of your eye sense. May the wisdom and light of the Dharma of all the Buddhas and Bodhisattvas wash them away and purify you.』 'Having spoken these words, I bowed to all the Buddhas in the ten directions, and to Sakyamuni Buddha and the Mahayana Sutras. I said again, 『The heavy sins of my eye sense, which I now confess, are obstacles, obscurations, and impurities, making me blind and unable to see. May the Buddha, with great compassion, protect and cover me. May Bodhisattva Samantabhadra, riding the great Dharma boat, deliver all beings. May all the countless Bodhisattvas in the ten directions, with compassion, hear my repentance for the evil karma of my impure eye sense.』 Having said this three times, I prostrated myself, with my five limbs touching the ground, with right mindfulness of the Mahayana, and without forgetting to abandon my attachments. This is called the method of repenting for the sins of the eye sense. 'Reciting the names of all the Buddhas, burning incense as an offering,'
香散華、發大乘意、懸繒幡蓋、說眼過患懺悔罪者，此人現世見釋迦牟尼佛及見分身無量諸佛，阿僧祇劫不墮惡道——大乘力故、大乘愿故——恒與一切陀羅尼菩薩共為眷屬。作是念者是為正念，若他念者名為邪念，是名眼根初境界相。
「凈眼根已，復更誦讀大乘經典，晝夜六時胡跪懺悔而作是言：『我今云何但見釋迦牟尼佛分身諸佛，不見多寶佛塔、全身舍利？多寶佛塔恒在不滅，我濁惡眼是故不見。』作是語已，復更懺悔。過七日已，多寶佛塔從地涌出，釋迦牟尼佛即以右手開其塔戶。見多寶佛入普現色身三昧，一一毛孔流出恒河沙微塵數光明，一一光明有百千萬億化佛。
「此相現時，行者歡喜，贊偈繞塔。滿七匝已，多寶如來出大音聲贊言：『法子！汝今真實能行大乘，隨順普賢眼根懺悔。以是因緣，我至汝所為汝證明。』說是語已，贊言：『善哉善哉！釋迦牟尼佛能說大法、雨大法雨，成就濁惡諸眾生等。』
「是時行者見多寶佛塔已，復至普賢菩薩所，合掌敬禮白言：『大師！教我悔過。』
「普賢復言：『汝于多劫耳根因緣隨逐外聲，聞妙音時心生惑著、聞惡聲時起八百種煩惱賊害。如此惡耳，報得惡事、恒聞惡聲，生諸攀緣。顛倒聽故，當墮惡道、邊地邪見不聞法處。汝
【現代漢語翻譯】 現代漢語譯本 如果有人散佈香花，發起大乘的意願，懸掛幡蓋，並講述眼睛的過患，懺悔罪業，這個人今生就能見到釋迦牟尼佛以及無數的分身佛，在無數劫中不會墮入惡道——這是因為大乘的力量和大乘的願力——他將永遠與一切持陀羅尼的菩薩們成為眷屬。這樣想才是正念，如果想其他的就是邪念，這就是眼根最初的境界相。
凈化眼根后，再誦讀大乘經典，日夜六時跪著懺悔，並這樣說：『我現在為什麼只能見到釋迦牟尼佛的分身佛，而見不到多寶佛塔（Prabhutaratna Stupa，意為寶塔）和全身舍利？多寶佛塔永遠存在，不會消失，是因為我污濁的眼睛才看不到。』說完這些話后，再次懺悔。過了七天，多寶佛塔從地裡涌出，釋迦牟尼佛用右手打開塔門。看到多寶佛進入普現色身三昧（Samadhi of Manifesting All Forms，意為能顯現一切色身的三昧），每一個毛孔都流出像恒河沙一樣多的微塵數的光明，每一道光明中都有百千萬億的化佛。
當這種景象出現時，修行者會感到歡喜，讚頌偈語並繞塔。繞塔七圈后，多寶如來發出洪亮的聲音讚歎說：『法子！你現在真的能夠修行大乘，隨順普賢菩薩的眼根懺悔。因為這個因緣，我來到你這裡為你證明。』說完這些話后，又讚歎說：『善哉！善哉！釋迦牟尼佛能夠宣說大法，降下大法雨，成就污濁惡世的眾生。』
這時，修行者見到多寶佛塔后，又來到普賢菩薩（Samantabhadra Bodhisattva，意為普賢菩薩）面前，合掌恭敬地行禮並說：『大師！請教我如何懺悔過錯。』
普賢菩薩又說：『你在多劫以來，耳根因為外在的聲音而隨波逐流，聽到美妙的聲音時心生迷惑執著，聽到惡劣的聲音時則會生起八百種煩惱賊害。這樣的惡耳，會招致惡報，總是聽到惡聲，產生各種攀緣。因為顛倒聽聞，應當墮入惡道、邊地邪見，聽不到佛法的地方。你
【English Translation】 English version If someone scatters fragrant flowers, generates the intention of the Mahayana, hangs banners and canopies, and speaks of the faults of the eyes, repenting of their sins, this person will see Shakyamuni Buddha and countless emanated Buddhas in this lifetime, and will not fall into evil paths for countless kalpas—because of the power of the Mahayana and the vows of the Mahayana—they will always be in the retinue of all Dharani Bodhisattvas. Thinking this way is right mindfulness; if one thinks otherwise, it is wrong mindfulness. This is the initial state of the eye faculty.
Having purified the eye faculty, one should again recite the Mahayana scriptures, kneeling in repentance during the six periods of the day and night, and say: 『Why do I now only see the emanated Buddhas of Shakyamuni Buddha, and not see the Prabhutaratna Stupa (meaning 'Stupa of Abundant Treasures') and the whole-body relics? The Prabhutaratna Stupa is always present and does not perish, but my defiled eyes cannot see it.』 After saying this, one should repent again. After seven days, the Prabhutaratna Stupa will emerge from the earth, and Shakyamuni Buddha will open its door with his right hand. One will see Prabhutaratna Buddha entering the Samadhi of Manifesting All Forms, from each pore of his body flowing out light as numerous as the dust motes of the Ganges River, and in each light there will be hundreds of thousands of millions of emanated Buddhas.
When this appearance manifests, the practitioner will rejoice, praise with verses, and circumambulate the stupa. After circumambulating seven times, Tathagata Prabhutaratna will utter a great sound of praise, saying: 『Child of Dharma! You are now truly able to practice the Mahayana, following the repentance of the eye faculty of Samantabhadra. Because of this cause, I have come to you to bear witness for you.』 After saying this, he will praise, saying: 『Excellent! Excellent! Shakyamuni Buddha is able to expound the Great Dharma, rain down the rain of the Great Dharma, and accomplish the beings of the defiled and evil world.』
At this time, having seen the Prabhutaratna Stupa, the practitioner will go to Samantabhadra Bodhisattva (meaning 'Universal Worthy Bodhisattva'), join their palms in reverence, and say: 『Great Master! Teach me how to repent of my faults.』
Samantabhadra will say again: 『For many kalpas, your ear faculty has been following external sounds, becoming confused and attached when hearing pleasant sounds, and giving rise to eight hundred kinds of afflictive thieves when hearing unpleasant sounds. Such an evil ear will bring about evil consequences, always hearing evil sounds, and giving rise to various attachments. Because of your inverted hearing, you should fall into evil paths, into border regions with wrong views, where you cannot hear the Dharma. You
於今日誦持大乘功德海藏，以是緣故見十方佛、多寶佛塔。現為汝證。汝應自當說己過惡，懺悔諸罪。』
「是時行者聞是語已，復更合掌五體投地而作是言：『正遍知世尊現為我證，方等經典為慈悲主，唯愿觀我、聽我所說。我從多劫乃至今身，耳根因緣聞聲惑著如膠著草，聞諸惡時起煩惱毒，處處惑著無暫停時。坐此竅聲，勞我神識墜墮三塗。今始覺知，向諸世尊發露懺悔。』
「既懺悔已，見多寶佛放大光明，其光金色，遍照東方及十方界無量諸佛，身真金色。東方空中作是唱言：『此佛世尊號曰善德。』亦有無數分身諸佛坐寶樹下師子座上結加趺坐。是諸世尊，一切皆入普現色身三昧，皆作是贊言：『善哉善哉！善男子！汝今讀誦大乘經典，汝所誦者是佛境界。』
「說是語已，普賢菩薩復更為說懺悔之法：『汝於前世無量劫中，以貪香故，分別諸識處處貪著，墮落生死。汝今應當觀大乘因。大乘因者，諸法實相是。』聞是語已，五體投地復更懺悔。
「既懺悔已，當作是語：『南無釋迦牟尼佛！南無多寶佛塔！南無十方釋迦牟尼佛分身諸佛！』作是語已，遍禮十方佛、南無東方善德佛及分身諸佛。如眼所見，一一心禮，香華供養。供養畢已，胡跪合掌，以種種偈讚歎諸佛。既讚歎
【現代漢語翻譯】 現代漢語譯本：『今日誦持大乘功德海藏，因此緣故得見十方諸佛、多寶佛塔。現在為你作證。你應該自己說出自己的過錯，懺悔各種罪行。』 『這時，修行者聽了這話，再次合掌，五體投地，說道：『正遍知世尊（佛的稱號）現在為我作證，方等經典（大乘經典）是慈悲的主宰，只願您能觀察我、聽我說。我從多劫以來直到今生，耳根因為聽聞聲音而迷惑執著，就像膠水粘著草一樣，聽到各種惡聲就生起煩惱毒害，處處迷惑執著沒有停歇的時候。因為這個聽覺的竅門，勞累我的神識，使我墜落到三惡道。現在我才開始覺悟，向諸位世尊發露懺悔。』 『懺悔之後，看見多寶佛（過去佛）放出大光明，那光是金色的，遍照東方以及十方世界無量諸佛，他們的身體都是真金色。東方空中發出這樣的聲音：『這位佛世尊，名號叫做善德。』也有無數分身諸佛坐在寶樹下的獅子座上，結跏趺坐。這些世尊，都進入普現色身三昧（一種禪定），都讚歎說：『好啊，好啊！善男子！你現在讀誦大乘經典，你所誦的正是佛的境界。』 『說完這話，普賢菩薩（大乘菩薩）又進一步為他說懺悔的方法：『你在前世無量劫中，因為貪戀香味的緣故，分別各種意識，處處貪著，因此墮落生死輪迴。你現在應當觀察大乘的因。所謂大乘的因，就是諸法實相（一切事物的真實本質）。』聽了這話，修行者五體投地，再次懺悔。 『懺悔之後，應當這樣說：『南無釋迦牟尼佛（現在佛）！南無多寶佛塔！南無十方釋迦牟尼佛分身諸佛！』說完這話，遍禮十方諸佛，南無東方善德佛以及分身諸佛。如同眼睛所見，一一用心禮拜，用香花供養。供養完畢，右膝著地，合掌，用各種偈頌讚嘆諸佛。讚歎完畢，』
【English Translation】 English version: 『Today, reciting and upholding the Great Vehicle's Ocean of Merits, because of this cause, one sees the Buddhas of the ten directions and the Stupa of Prabhutaratna (Many Treasures Buddha). Now, I will bear witness for you. You should speak of your own faults and repent all your sins.』 『At that time, the practitioner, having heard these words, again joined his palms, prostrated himself with his five limbs touching the ground, and said: 『The Perfectly Enlightened World Honored One (Buddha's title) now bears witness for me, the Vaipulya Sutras (Mahayana Sutras) are the masters of compassion. I only wish that you would observe me and listen to what I say. From many kalpas (eons) until this life, my ear faculty, due to hearing sounds, has been deluded and attached, like glue sticking to grass. Upon hearing evil sounds, I generate the poison of afflictions, being deluded and attached everywhere without pause. Because of this auditory opening, my consciousness is wearied, causing me to fall into the three evil realms. Now I begin to realize this, and I confess and repent to all the World Honored Ones.』 『Having repented, he saw Prabhutaratna Buddha (Past Buddha) emit great light, the light being golden, illuminating the east and the boundless Buddhas of the ten directions, their bodies being of true gold. In the eastern sky, a voice proclaimed: 『This Buddha World Honored One is named Good Virtue.』 There were also countless emanation Buddhas sitting in the lotus position on lion thrones under jeweled trees. These World Honored Ones all entered the Samadhi of Universally Manifesting Bodies (a state of meditation), and they all praised, saying: 『Excellent, excellent! Good man! You are now reciting the Great Vehicle Sutras, and what you recite is the realm of the Buddha.』 『Having spoken these words, Bodhisattva Samantabhadra (Great Vehicle Bodhisattva) further explained the method of repentance: 『In countless kalpas of your past lives, because of your greed for fragrances, you discriminated among various consciousnesses, being attached everywhere, and thus fell into the cycle of birth and death. You should now contemplate the cause of the Great Vehicle. The cause of the Great Vehicle is the true nature of all dharmas (all phenomena).』 Having heard these words, the practitioner prostrated himself with his five limbs touching the ground and repented again. 『Having repented, one should say: 『Namo Shakyamuni Buddha (Present Buddha)! Namo Stupa of Prabhutaratna! Namo the emanation Buddhas of Shakyamuni Buddha in the ten directions!』 Having said these words, one should bow to the Buddhas of the ten directions, Namo Good Virtue Buddha of the east and the emanation Buddhas. As far as the eye can see, one should bow with all one's heart, offering incense and flowers. Having completed the offerings, one should kneel on the right knee, join the palms, and praise the Buddhas with various verses. Having praised,』
已，說十惡業懺悔諸罪。既懺悔已，而作是言：『我于先世無量劫時貪香、味、觸，造作眾惡，以是因緣，無量世來恒受地獄、餓鬼、畜生、邊地邪見、諸不善身。如此惡業今日發露，歸向諸佛正法之王，說罪懺悔。』
「既懺悔已，身心不懈，復更誦讀大乘經典。大乘力故，空中有聲，告言：『法子！汝今應當向十方佛贊說大乘，于諸佛前自說己過。諸佛如來是汝慈父，汝當自說舌根所作不善惡業。此舌根者，動惡業相，妄言、綺語、惡口、兩舌、誹謗、妄語、讚歎、邪見、說無益語，如是眾多諸雜惡業；構斗壞亂、法說非法……如是眾罪，今悉懺悔諸世雄前。』
「作是語已，五體投地遍禮十方佛，合掌長跪，當作是語：『此舌過患無量無邊，諸惡業刺從舌根出，斷正法輪從此舌起。如此惡舌斷功德種，于非義中多端強說、讚歎邪見如火益薪，猶如猛火傷害眾生、如飲毒者無瘡疣死。如此罪報惡邪不善，當墮惡道百劫、千劫，以妄語故墮大地獄。我今歸向南方諸佛，發露黑惡。』
「作是念時，空中有聲：『南方有佛名栴檀德，彼佛亦有無量分身，一切諸佛皆說大乘除滅罪惡。』
「『如此眾罪，今向十方無量諸佛大悲世尊發露黑惡，誠心懺悔。』說是語已，五體投地復禮諸佛。是時，
【現代漢語翻譯】 現代漢語譯本：然後，（修行者）應當懺悔由十種惡業所造的各種罪過。懺悔完畢后，應當這樣說：『我在過去無量劫中，貪著香、味、觸等，造作了種種惡業。因為這些因緣，我無量世以來一直遭受地獄、餓鬼、畜生、邊地邪見等各種不善的果報。今天，我將這些惡業全部揭露出來，歸向諸佛正法之王，懺悔我的罪過。』 懺悔完畢后，應當身心不懈怠，繼續誦讀大乘經典。因為大乘的力量，空中會傳來聲音，告訴（修行者）：『法子！你現在應當向十方諸佛讚歎大乘，在諸佛面前坦白自己的過錯。諸佛如來是你的慈父，你應當坦白由舌根所造作的不善惡業。這舌根，會引發各種惡業，如妄語、綺語、惡口、兩舌、誹謗、妄語、讚歎、邪見、說無益的話，以及其他各種雜惡業；挑撥離間、破壞和合、將正法說成非法……這些罪過，現在我都在諸世雄（佛）面前懺悔。』 說完這些話后，應當五體投地，遍禮十方諸佛，合掌長跪，這樣說：『這舌根的過患無量無邊，各種惡業的毒刺都從舌根生出，斷絕正法輪也從這舌根開始。這惡舌斷絕了功德的種子，在不義的事情上多方強辯，讚歎邪見如同火上澆油，猶如猛火傷害眾生，如同飲毒者無瘡疣而死。這樣的罪報，惡邪不善，應當墮入惡道百劫、千劫，因為妄語的緣故墮入大地獄。我現在歸向南方諸佛，揭露我的黑暗罪惡。』 當這樣想的時候，空中會傳來聲音：『南方有佛，名為栴檀德（旃檀功德佛），這位佛也有無量分身，一切諸佛都宣說大乘，以消除罪惡。』 『這些罪過，我現在向十方無量諸佛大悲世尊揭露我的黑暗罪惡，真心懺悔。』說完這些話后，五體投地再次禮拜諸佛。這時，
【English Translation】 English version: Then, (the practitioner) should confess all the sins committed through the ten evil karmas. After confessing, one should say: 『In countless past kalpas, I have been greedy for scents, tastes, and touches, creating various evil deeds. Because of these causes, I have been constantly suffering in hells, as hungry ghosts, as animals, in border regions with wrong views, and in various unwholesome bodies for countless lifetimes. Today, I reveal all these evil karmas, turn towards the Buddhas, the kings of the true Dharma, and confess my sins.』 After confessing, one should not be lax in body and mind, and continue to recite the Mahayana scriptures. Because of the power of the Mahayana, a voice will come from the sky, telling (the practitioner): 『Dharma son! You should now praise the Mahayana to the Buddhas of the ten directions, and confess your own faults before the Buddhas. The Tathagatas are your compassionate fathers, you should confess the unwholesome evil deeds committed by your tongue. This tongue can cause various evil karmas, such as false speech, embellished speech, harsh speech, divisive speech, slander, lying, praise, wrong views, speaking useless words, and other various mixed evil karmas; causing discord, destroying harmony, and saying that the true Dharma is not the Dharma... These sins, I now confess before all the World Honored Ones (Buddhas).』 After saying these words, one should prostrate with five limbs touching the ground, pay homage to the Buddhas of the ten directions, join palms, kneel for a long time, and say: 『The faults of this tongue are boundless and limitless, the thorns of various evil karmas come from the tongue, and the cutting off of the true Dharma wheel also starts from this tongue. This evil tongue cuts off the seeds of merit, argues strongly in unrighteous matters, and praises wrong views like adding fuel to a fire, like a raging fire harming sentient beings, like a person who drinks poison dies without sores. Such sinful retribution, evil and unwholesome, should lead to falling into evil paths for hundreds and thousands of kalpas, and falling into the great hell because of false speech. I now turn towards the Buddhas of the South, revealing my dark sins.』 When thinking like this, a voice will come from the sky: 『In the South, there is a Buddha named Chandana Deva (Candana Virtue Buddha), this Buddha also has countless emanations, and all Buddhas preach the Mahayana to eliminate sins.』 『These sins, I now reveal my dark sins to the immeasurable Buddhas, the compassionate World Honored Ones of the ten directions, and sincerely confess. 』 After saying these words, one should prostrate again to the Buddhas with five limbs touching the ground. At this time,
諸佛復放光明照行者身，令其身心自然歡喜，發大慈悲普念一切。
「爾時，諸佛廣為行者說大慈悲及喜舍法，亦教愛語、修六和敬。爾時，行者聞此教敕心大歡喜，復更誦習終不懈息。
「空中復有微妙音聲出如是言：『汝今應當身心懺悔。身者，殺、盜、淫；心者，念諸不善、造十惡業及五無間，猶如猿猴、亦如黐膠處處貪著，遍至一切六情根中。此六根業，枝條、華、葉悉滿三界二十五有一切生處，亦能增長無明、老、死……十二苦事，八邪、八難無不經中。汝今應當懺悔如是惡不善業。』
「爾時，行者聞此語已，問空中聲：『我今何處行懺悔法？』
「時空中聲即說是語：『釋迦牟尼名毗盧遮那，遍一切處；其佛住處名常寂光，常波羅蜜所攝成處、我波羅蜜所安立處、凈波羅蜜滅有相處、樂波羅蜜不住身心相處。不見有無諸法相處，如寂解脫，乃至般若波羅蜜，是色常住法故。如是，應當觀十方佛。』
「時十方佛各伸右手摩行者頭，作如是言：『善哉善哉！善男子！汝誦讀大乘經故，十方諸佛說懺悔法。菩薩所行，不斷結使、不住使海。觀心無心，從顛倒想起，如此想心從妄想起；如空中風無依止處。如是法相，不生、不滅。何者是罪？何者是福？我心自空，罪福無主。
【現代漢語翻譯】 現代漢語譯本 諸佛再次放出光明照耀修行者的身體，使他們的身心自然歡喜，生起廣大的慈悲心，普遍關懷一切眾生。 這時，諸佛廣泛地為修行者宣說大慈悲以及喜舍的法門，也教導他們要說愛語、修習六和敬。這時，修行者聽到這些教誨，心中非常歡喜，又更加勤奮地誦習，從不懈怠。 空中再次發出微妙的聲音，這樣說道：『你現在應當身心懺悔。身體方面，是殺生、偷盜、邪淫；心意方面，是念頭不善、造作十惡業以及五無間罪，就像猿猴一樣，又像黏膠一樣處處貪著，遍及一切六根之中。這六根所造的業，枝條、花、葉都遍佈三界二十五有的一切生處，也能增長無明、老、死……十二種苦事，八邪、八難沒有不經歷的。你現在應當懺悔這些惡不善的業。』 這時，修行者聽到這些話后，問空中的聲音：『我現在應當在何處進行懺悔呢？』 這時，空中的聲音就說：『釋迦牟尼（Sakyamuni）佛，名為毗盧遮那（Vairocana），遍佈一切處；他的住處名為常寂光（Eternal Tranquility Light），是常波羅蜜（Eternal Paramita）所攝持成就之處、我波羅蜜（Self Paramita）所安立之處、凈波羅蜜（Purity Paramita）滅除有相之處、樂波羅蜜（Bliss Paramita）不住身心相之處。在那裡，看不見有無諸法的相狀，如同寂靜解脫，乃至般若波羅蜜（Prajna Paramita），因為色是常住的法。應當這樣觀想十方諸佛。』 這時，十方諸佛各自伸出右手摩修行者的頭頂，這樣說道：『善哉善哉！善男子！你因為誦讀大乘經典，所以十方諸佛為你宣說懺悔之法。菩薩所修行的，是不間斷煩惱結縛，不住于煩惱的海洋。觀心無心，是從顛倒妄想生起，如此想心是從虛妄分別生起；就像空中的風沒有依止之處。這樣的法相，不生不滅。什麼是罪？什麼是福？我的心本來是空性的，罪和福都沒有主宰。』
【English Translation】 English version The Buddhas again emitted light, illuminating the bodies of the practitioners, causing their minds and bodies to naturally rejoice, and giving rise to great compassion, universally mindful of all beings. At that time, the Buddhas extensively expounded the Dharma of great compassion, joy, and equanimity to the practitioners, also teaching them to speak loving words and practice the six harmonies. At that time, the practitioners, hearing these teachings, were greatly delighted in their hearts, and diligently recited and practiced them without ever slacking. Again, a subtle voice came from the sky, saying: 'You should now repent with your body and mind. In terms of the body, it is killing, stealing, and sexual misconduct; in terms of the mind, it is having unwholesome thoughts, committing the ten evil deeds and the five heinous offenses, like a monkey, and like glue, clinging everywhere, pervading all six senses. The karma created by these six senses, its branches, flowers, and leaves, fill all the realms of the twenty-five existences in the three realms, and can also increase ignorance, old age, death... the twelve sufferings, the eight wrong paths, and the eight difficulties, none of which are not experienced. You should now repent of these evil and unwholesome karmas.' At that time, the practitioner, having heard these words, asked the voice in the sky: 'Where should I practice repentance now?' At that time, the voice in the sky said: 'Sakyamuni (釋迦牟尼) Buddha, named Vairocana (毗盧遮那), pervades all places; his abode is called Eternal Tranquility Light (常寂光), the place accomplished by Eternal Paramita (常波羅蜜), the place established by Self Paramita (我波羅蜜), the place where Purity Paramita (凈波羅蜜) extinguishes the appearance of existence, the place where Bliss Paramita (樂波羅蜜) does not abide in the appearance of body and mind. There, one does not see the appearance of existence or non-existence of all dharmas, like peaceful liberation, even to Prajna Paramita (般若波羅蜜), because form is the Dharma of eternal abiding. Thus, one should contemplate the Buddhas of the ten directions.' At that time, the Buddhas of the ten directions each extended their right hand and stroked the head of the practitioner, saying: 'Excellent, excellent! Good man! Because you recite the Mahayana scriptures, the Buddhas of the ten directions expound the Dharma of repentance for you. What Bodhisattvas practice is not to cut off the bonds of afflictions, nor to dwell in the ocean of afflictions. Contemplate the mind as no-mind, arising from inverted thoughts, and this thought-mind arises from false discriminations; like the wind in the sky, it has no place to rely on. Such is the nature of Dharma, neither arising nor ceasing. What is sin? What is merit? My mind is originally empty, and sin and merit have no master.'
一切法如是，無住、無壞。如是懺悔，觀心無心、法不住法中，諸法解脫，滅諦寂靜。如是想者，名大懺悔、名莊嚴懺悔、名無罪相懺悔、名破壞心識。行此懺悔者，身心清凈，不住法中——猶如流水——唸唸之中得見普賢菩薩及十方佛。』
「時諸世尊以大悲光明為於行者說無相法，行者聞說第一義空，行者聞已心不驚怖，應時即入菩薩正位。」
佛告阿難：「如是行者，名為懺悔。此懺悔者，十方諸佛、諸大菩薩所懺悔法。」
佛告阿難：「佛滅度后，佛諸弟子若有懺悔惡不善業，但當誦讀大乘經典。此方等經是諸佛眼，諸佛因是得具五眼，佛三種身從方等生；是大法印，印涅槃海，如此海中能生三種佛清凈身，此三種身，人天福田應供中最。其有誦讀大方等典，當知此人具佛功德，諸惡永滅，從佛慧生。」
爾時，世尊而說偈言：
「若有眼根惡、 業障眼不凈， 但當誦大乘、 思念第一義， 是名懺悔眼， 盡諸不善業。 耳根聞亂聲， 壞亂和合義， 由是起狂亂， 猶如癡猿猴， 但當誦大乘、 觀法空無相， 永盡一切惡， 天耳聞十方。 鼻根著諸香， 隨染起諸觸， 如此狂惑鼻， 隨染生諸塵。 若誦大乘經、 觀法如實
【現代漢語翻譯】 現代漢語譯本：一切法都是如此，沒有停留，沒有毀壞。像這樣懺悔，觀察心無心，法不住在法中，一切法都解脫，達到寂滅的真諦。像這樣思考的人，稱為大懺悔，稱為莊嚴懺悔，稱為無罪相懺悔，稱為破壞心識。修行這種懺悔的人，身心清凈，不住在法中——就像流水一樣——在每一個念頭中都能見到普賢菩薩（Samantabhadra Bodhisattva，象徵一切菩薩行愿的菩薩）和十方諸佛。 當時，諸位世尊以大悲光明為修行者宣說無相之法，修行者聽聞第一義空（paramārtha-śūnyatā，勝義空，指超越一切概念和語言的空性）的教義，聽聞後心中不驚恐，應時就進入菩薩的正位。 佛告訴阿難（Ānanda，佛陀的十大弟子之一，以多聞第一著稱）說：『像這樣修行的人，稱為懺悔。這種懺悔，是十方諸佛、諸大菩薩所懺悔的法。』 佛告訴阿難說：『佛滅度后，佛的弟子如果有懺悔惡不善業的，只要誦讀大乘經典。這部方等經（Vaipulya Sūtra，大乘經典的總稱）是諸佛的眼睛，諸佛因此而具足五眼（五種智慧之眼），佛的三種身（法身、報身、應身）從方等經中產生；這是大法印，印證涅槃之海，如此海中能生出三種佛的清凈身，這三種身，是人天福田中最應供養的。如果有誦讀大方等經典的，應當知道這個人具足佛的功德，一切惡業永遠消滅，從佛的智慧中產生。』 當時，世尊說了偈語： 『如果眼睛有惡業，業障使眼睛不清凈，只要誦讀大乘經典，思念第一義諦，這就稱為懺悔眼睛，能消除一切不善業。 耳朵聽到雜亂的聲音，破壞和諧統一的意義，因此產生狂亂，就像愚癡的猿猴一樣，只要誦讀大乘經典，觀察法是空無相的，就能永遠消除一切惡業，獲得天耳能聽到十方。 鼻子執著于各種香氣，隨著染著而產生各種觸感，這種狂亂迷惑的鼻子，隨著染著而產生各種塵垢。 如果誦讀大乘經典，觀察法如實（yathābhūta，如其本來的樣子）
【English Translation】 English version: All dharmas are like this, without abiding, without destruction. Repenting in this way, observing the mind as no-mind, dharma not abiding in dharma, all dharmas are liberated, reaching the tranquility of cessation. One who thinks in this way is called great repentance, called adorned repentance, called repentance without the appearance of sin, called the destruction of consciousness. One who practices this repentance, their body and mind are pure, not abiding in dharma—like flowing water—in every thought, they can see Samantabhadra Bodhisattva (the Bodhisattva symbolizing the practice and vows of all Bodhisattvas) and the Buddhas of the ten directions. At that time, all the World Honored Ones, with great compassionate light, spoke the dharma of no-appearance to the practitioners. The practitioners, upon hearing the teaching of the ultimate emptiness (paramārtha-śūnyatā, the emptiness that transcends all concepts and language), were not frightened in their hearts, and immediately entered the correct position of a Bodhisattva. The Buddha told Ānanda (one of the ten great disciples of the Buddha, known for being the foremost in hearing) , 'A practitioner who practices in this way is called repentance. This repentance is the dharma repented by all the Buddhas and great Bodhisattvas of the ten directions.' The Buddha told Ānanda, 'After the Buddha's parinirvana, if the Buddha's disciples have to repent of evil and unwholesome karma, they should only recite the Mahayana scriptures. This Vaipulya Sūtra (a general term for Mahayana scriptures) is the eye of all Buddhas. Because of this, the Buddhas possess the five eyes (five kinds of wisdom eyes), and the three bodies of the Buddha (Dharmakāya, Sambhogakāya, Nirmāṇakāya) arise from the Vaipulya Sūtra; this is the great dharma seal, sealing the ocean of Nirvana. In this ocean, the three pure bodies of the Buddha can arise. These three bodies are the most worthy of offerings in the fields of merit for humans and gods. If one recites the Vaipulya Sūtra, one should know that this person possesses the merits of the Buddha, all evil karma is forever extinguished, and wisdom arises from the Buddha.' At that time, the World Honored One spoke in verses: 'If the eye has evil karma, and karmic obstacles make the eye impure, one should only recite the Mahayana scriptures and contemplate the ultimate truth. This is called repenting for the eye, and it can eliminate all unwholesome karma. If the ear hears chaotic sounds, destroying the meaning of harmony and unity, thus causing madness, like a foolish monkey, one should only recite the Mahayana scriptures and contemplate that dharmas are empty and without appearance, then one can forever eliminate all evil karma and obtain the divine ear to hear the ten directions. If the nose is attached to various fragrances, and various sensations arise with attachment, this mad and deluded nose, with attachment, produces various defilements. If one recites the Mahayana scriptures and contemplates dharmas as they truly are (yathābhūta, as they are in their true nature)
際， 永離諸惡業， 後世不復生。 舌根起五種， 惡口不善業， 若欲自調順， 應勤修慈心， 思法真寂義， 無諸分別相。 心根如猿猴， 無有暫停時， 若欲折伏者， 當勤誦大乘， 唸佛大覺身， 力無畏所成。 身為機關主， 如塵隨風轉， 六賊遊戲中， 自在無掛礙。 若欲滅此惡、 永離諸塵勞、 常處涅槃城、 安樂心恬怕， 當誦大乘經、 念諸菩薩母。 無量勝方便， 從思實相得， 如此等六法， 名為六情根。 一切業障海， 皆從妄想生， 若欲懺悔者， 端坐念實相。 眾罪如霜露， 慧日能消除， 是故應至心， 懺悔六情根。」
說是偈已，佛告阿難：「汝今持是『懺悔六根觀普賢菩薩法』，普為十方諸天世人廣分別說。佛滅度后，佛諸弟子若有受持、讀誦、解說方等經典，應于靜處，若在冢間、若林樹下、阿練若處，誦讀方等，思大乘義。念力強故，得見我身及多寶佛塔、十方分身無量諸佛，普賢菩薩、文殊師利菩薩、藥王菩薩、藥上菩薩恭敬法故，持諸妙華住立空中，讚歎恭敬行持法者。但誦大乘方等經故，諸佛、菩薩晝夜供養是持法者。」
佛告阿難：「我與賢劫諸菩薩及
【現代漢語翻譯】 現代漢語譯本 永遠脫離各種惡業，後世不再受生。 舌根產生五種（不善的）行為，惡語是不好的行為， 如果想要自我調伏順從，應當勤修慈悲心， 思考佛法的真正寂靜之義，沒有各種分別的表象。 心根像猿猴一樣，沒有停歇的時候， 如果想要折服它，應當勤奮誦讀大乘經典， 憶念佛陀大覺之身，由力量和無畏所成就。 身體是機關的主宰，像塵土隨風飄轉， 在六賊（指眼、耳、鼻、舌、身、意）的遊戲中，自在而無掛礙。 如果想要滅除這些惡，永遠脫離各種塵勞， 常處涅槃城，安樂而心境恬靜， 應當誦讀大乘經典，憶念諸菩薩之母。 無量殊勝的方便法門，從思考實相中獲得， 像這樣的六種法，稱為六情根（指眼、耳、鼻、舌、身、意）。 一切業障的海洋，都從虛妄的念頭產生， 如果想要懺悔，應當端坐憶念實相。 眾罪像霜露一樣，智慧的太陽能夠消除， 因此應當至誠懇切，懺悔六情根。
說完偈頌后，佛告訴阿難（Ananda）：『你現在受持這個《懺悔六根觀普賢菩薩法》，普遍為十方諸天世人廣泛分別解說。佛滅度后，佛的弟子如果有受持、讀誦、解說方等經典，應當在安靜的地方，如果在墳墓間、或者樹林下、或者阿練若（Aranya，指寂靜處）的地方，誦讀方等經典，思考大乘的意義。因爲念力強大的緣故，能夠見到我的身體以及多寶佛塔（Prabhutaratna Stupa）、十方分身無量諸佛，普賢菩薩（Samantabhadra Bodhisattva）、文殊師利菩薩（Manjusri Bodhisattva）、藥王菩薩（Bhaisajyaraja Bodhisattva）、藥上菩薩（Bhaisajyasamudgata Bodhisattva）因為恭敬佛法的緣故，手持各種美妙的花朵，站立在空中，讚歎恭敬修行佛法的人。僅僅因為誦讀大乘方等經典，諸佛、菩薩日夜供養這些持法的人。』
佛告訴阿難：『我與賢劫（Bhadrakalpa）的諸菩薩以及
【English Translation】 English version Eternally depart from all evil deeds, and in the next life, not be reborn. The tongue root gives rise to five kinds (of unwholesome) actions, and harsh speech is an unwholesome deed, If you wish to tame and subdue yourself, you should diligently cultivate loving-kindness, Contemplate the true meaning of the Dharma's tranquility, without any discriminating appearances. The mind root is like a monkey, never ceasing for a moment, If you wish to subdue it, you should diligently recite the Mahayana scriptures, Remember the Buddha's great enlightened body, accomplished by power and fearlessness. The body is the master of the mechanism, like dust carried by the wind, In the game of the six thieves (referring to the eyes, ears, nose, tongue, body, and mind), it is free and unhindered. If you wish to extinguish these evils, and eternally depart from all defilements, Always dwell in the city of Nirvana, peaceful and with a tranquil mind, You should recite the Mahayana scriptures, and remember the mothers of all Bodhisattvas. Limitless and supreme skillful means are obtained from contemplating the true nature of reality, These six dharmas are called the six sense roots (referring to the eyes, ears, nose, tongue, body, and mind). The ocean of all karmic obstacles arises from deluded thoughts, If you wish to repent, you should sit upright and contemplate the true nature of reality. All sins are like frost and dew, which the sun of wisdom can eliminate, Therefore, you should be sincere and earnest, and repent of the six sense roots.
Having spoken the verses, the Buddha said to Ananda: 'Now, uphold this 'Method of Repentance and Contemplation of the Six Roots of Samantabhadra Bodhisattva', and widely explain it to all the gods and people of the ten directions. After the Buddha's Parinirvana, if any of the Buddha's disciples uphold, recite, and explain the Vaipulya Sutras, they should do so in a quiet place, whether in a graveyard, under a tree, or in an Aranya (a secluded place), reciting the Vaipulya Sutras and contemplating the meaning of the Mahayana. Because of the power of their strong mindfulness, they will be able to see my body, as well as the Prabhutaratna Stupa, the countless Buddhas who are emanations in the ten directions, Samantabhadra Bodhisattva, Manjusri Bodhisattva, Bhaisajyaraja Bodhisattva, and Bhaisajyasamudgata Bodhisattva. Out of respect for the Dharma, they will hold various beautiful flowers, stand in the air, and praise and honor those who practice the Dharma. Merely by reciting the Mahayana Vaipulya Sutras, the Buddhas and Bodhisattvas will make offerings to these upholders of the Dharma day and night.'
The Buddha said to Ananda: 'I, along with the Bodhisattvas of the Bhadrakalpa, and
十方諸佛，因思大乘真實義故，除卻百萬億億劫阿僧祇數生死之罪；因此勝妙懺悔法故，今於十方各得為佛。若欲疾成阿耨多羅三藐三菩提者、若欲現身見十方佛及普賢菩薩，當凈澡浴、著凈潔衣、燒眾名香，在空閑處，應當誦讀大乘經典、思大乘義。」
佛告阿難：「若有眾生欲觀普賢菩薩者，當作是觀。作是觀者是名正觀，若他觀者是名邪觀。佛滅度后，佛諸弟子隨順佛語行懺悔者，當知是人行普賢行。行普賢行者，不見惡相及惡業報。其有眾生晝夜六時禮十方佛、誦大乘經、思第一義甚深空法，一彈指頃除去百萬億億阿僧祇劫生死之罪。行此行者，真是佛子、從諸佛生，十方諸佛及諸菩薩為其和上，是名具足菩薩戒者，不須羯磨自然成就，應受一切人天供養。
「爾時，行者若欲具足菩薩戒者，應當合掌在空閑處遍禮十方佛，懺悔諸罪，自說己過。然後靜處白十方佛而作是言：『諸佛世尊常住在世，我業障故，雖信方等見佛不了。今歸依佛，唯愿釋迦牟尼正遍知、世尊為我和上；文殊師利具大慧者愿以智慧授我清凈諸菩薩法；彌勒菩薩勝大慈日憐愍我故亦應聽我受菩薩法；十方諸佛現為我證；諸大菩薩各稱其名，是勝大士覆護眾生，助護我等今日受持方等經典，乃至失命，設墮地獄受無量苦，終不
【現代漢語翻譯】 現代漢語譯本 十方諸佛，因為思量大乘真實義的緣故，能夠消除百萬億億劫阿僧祇數（無數）的生死罪業；因為這個殊勝微妙的懺悔法，現在在十方世界各自成佛。如果想要快速成就阿耨多羅三藐三菩提（無上正等正覺），如果想要親身見到十方諸佛以及普賢菩薩，應當沐浴凈身、穿上乾淨的衣服、焚燒各種名貴的香，在空閑的地方，應當誦讀大乘經典、思量大乘的義理。
佛告訴阿難：『如果有眾生想要觀想普賢菩薩，應當這樣觀想。這樣觀想的稱為正觀，如果其他觀想則稱為邪觀。佛滅度后，佛的弟子們如果能夠隨順佛的教誨修行懺悔，應當知道這個人是在修行普賢菩薩的行持。修行普賢菩薩行持的人，不會見到惡相以及惡業的果報。如果有眾生晝夜六時禮拜十方諸佛、誦讀大乘經典、思量第一義的甚深空法，在一彈指的短暫時間裡就能消除百萬億億阿僧祇劫的生死罪業。修行這種行持的人，真是佛的真子、從諸佛所生，十方諸佛以及諸菩薩都作為他的和尚（戒和尚），這個人就稱為具足菩薩戒的人，不需要羯磨（受戒儀式）自然成就，應當接受一切人天的供養。
『這時，修行人如果想要具足菩薩戒，應當合掌在空閑的地方遍禮十方諸佛，懺悔各種罪業，自己說出自己的過錯。然後在安靜的地方稟告十方諸佛，這樣說：『諸佛世尊常常住在世間，我因為業障的緣故，雖然相信方等經典卻不能明瞭見到佛。現在歸依佛，唯愿釋迦牟尼正遍知（佛的十號之一，意為正等覺者）、世尊作為我的和尚；文殊師利（菩薩名，意為妙吉祥）具有大智慧，愿以智慧傳授我清凈的諸菩薩法；彌勒菩薩（菩薩名，意為慈氏）以勝大的慈悲憐憫我，也應當聽我受菩薩法；十方諸佛現在為我作證；諸大菩薩各自稱念他們的名號，這些殊勝的大士護佑眾生，幫助護持我們今天受持方等經典，乃至失去生命，即使墮入地獄遭受無量痛苦，最終也不會退轉。』
【English Translation】 English version The Buddhas of the ten directions, because of contemplating the true meaning of the Mahayana, are able to eliminate the sins of birth and death for countless kalpas (aeons), as many as a million billion times an asamkhya (an immeasurable number); because of this supreme and wonderful method of repentance, they each become Buddhas in the ten directions. If one wishes to quickly attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), if one wishes to see the Buddhas of the ten directions and Samantabhadra Bodhisattva in person, one should bathe and purify oneself, wear clean clothes, burn various precious incenses, and in a secluded place, one should recite the Mahayana scriptures and contemplate the meaning of the Mahayana.
The Buddha told Ananda: 『If there are sentient beings who wish to contemplate Samantabhadra Bodhisattva, they should contemplate in this way. Such contemplation is called right contemplation, and any other contemplation is called wrong contemplation. After the Buddha's parinirvana (passing away), if the Buddha's disciples follow the Buddha's teachings and practice repentance, know that these people are practicing the conduct of Samantabhadra. Those who practice the conduct of Samantabhadra will not see evil signs or the retribution of evil karma. If there are sentient beings who, day and night, at the six periods of the day, bow to the Buddhas of the ten directions, recite the Mahayana scriptures, and contemplate the profound emptiness of the first principle, in the brief moment of a finger snap, they can eliminate the sins of birth and death for a million billion asamkhya kalpas. Those who practice this conduct are truly the children of the Buddha, born from the Buddhas, and the Buddhas of the ten directions and the Bodhisattvas act as their Upadhyayas (preceptors). Such a person is called one who has fully received the Bodhisattva precepts, and without the need for karma (ordination rituals), they naturally achieve it and should receive the offerings of all humans and devas (gods).』
『At that time, if a practitioner wishes to fully receive the Bodhisattva precepts, they should join their palms in a secluded place and bow to the Buddhas of the ten directions, repent of all sins, and confess their own faults. Then, in a quiet place, they should report to the Buddhas of the ten directions, saying: 『The Buddhas, the World Honored Ones, always dwell in the world, but because of my karmic obstacles, although I believe in the Vaipulya (Mahayana) scriptures, I cannot clearly see the Buddha. Now I take refuge in the Buddha, and I wish that Shakyamuni, the Samyak-sambuddha (one who has attained perfect enlightenment), the World Honored One, be my Upadhyaya; Manjushri (Bodhisattva name, meaning Gentle Glory), who possesses great wisdom, may he impart to me the pure Bodhisattva teachings with his wisdom; Maitreya Bodhisattva (Bodhisattva name, meaning Loving One), with his great compassion, may he also listen to me receiving the Bodhisattva teachings; may the Buddhas of the ten directions now bear witness for me; may the great Bodhisattvas, each by their name, these supreme great beings, protect sentient beings, and help protect us today as we receive and uphold the Vaipulya scriptures, even to the point of losing our lives, even if we fall into hell and suffer immeasurable pain, we will never retreat.』
譭謗諸佛正法。以是因緣功德力故，今釋迦牟尼佛為我和上、文殊師利為我阿阇梨、當來彌勒愿授我法、十方諸佛愿證知我、大德諸菩薩愿為我伴，我今依大乘經甚深妙義，歸依佛、歸依法、歸依僧。』如是三說。
「歸依三寶已，次當自誓受六重法。受六重法已，次當勤修無礙梵行、發廣濟心、受八重法。立此誓已，于空閑處燒眾名香、散華供養一切諸佛及諸菩薩、大乘方等，而作是言：『我於今日發菩提心，以此功德普度一切。』作是語已，復更頂禮一切諸佛及諸菩薩，思方等義，一日乃至三七日，若出家、在家，不須和上、不用諸師、不白羯磨，受持讀誦大乘經典力故、普賢菩薩勸發行故，是十方諸佛正法眼目。因由是法，自然成就五分法身：戒、定、慧、解脫、解脫知見。諸佛如來從此法生，于大乘經得受記別。
「是故，智者！若聲聞毀破三歸及五戒、八戒、比丘戒、比丘尼戒、沙彌戒、沙彌尼戒、式叉摩尼戒，及諸威儀；愚癡不善、惡邪心故，多犯諸戒及威儀法。若欲除滅令無過患、還為比丘具沙門法，當勤修讀方等經典、思第一義甚深空法，令此空慧與心相應。當知此人于唸唸頃，一切罪垢永盡無餘，是名具足沙門法式、具諸威儀，應受人天一切供養。
「若優婆塞犯諸威儀、作不
【現代漢語翻譯】 現代漢語譯本 『我曾誹謗諸佛的正法。因為這個因緣和功德力，現在釋迦牟尼佛（Sakyamuni Buddha）是我的和尚（Upadhyaya，親教師），文殊師利（Manjusri）是我的阿阇梨（Acarya，軌範師），未來彌勒（Maitreya）菩薩愿為我授法，十方諸佛愿證知我，大德諸菩薩愿成為我的同伴。我現在依據大乘經典的甚深妙義，皈依佛、皈依法、皈依僧。』像這樣說三遍。 『皈依三寶之後，接下來應當自己發誓受持六重法。受持六重法之後，接下來應當勤修無礙的梵行，發起廣度眾生的心，受持八重法。立下這個誓言之後，在空閑的地方焚燒各種名貴的香，散花供養一切諸佛以及諸菩薩、大乘方等經典，然後這樣說：『我於今日發菩提心，以此功德普遍度化一切眾生。』說完這些話后，再次頂禮一切諸佛以及諸菩薩，思惟方等經典的意義，一天乃至二十一天。無論是出家還是在家，都不需要和尚，也不用其他老師，也不用羯磨（Karma，僧團的儀式），因為受持讀誦大乘經典的力量，以及普賢菩薩（Samantabhadra）勸發修行的緣故，這是十方諸佛正法的眼目。因為這個法，自然成就五分法身：戒、定、慧、解脫、解脫知見。諸佛如來都是從這個法產生的，在大乘經典中得到授記。』 『所以，智者！如果聲聞（Sravaka）毀壞三皈依以及五戒、八戒、比丘戒、比丘尼戒、沙彌戒、沙彌尼戒、式叉摩尼戒，以及各種威儀；因為愚癡不善、邪惡的心，多次犯各種戒律和威儀法。如果想要消除這些過患，重新成為具足沙門法的比丘，應當勤奮修習讀誦方等經典，思惟第一義的甚深空法，使這種空慧與心相應。應當知道這個人，在每一個念頭之間，一切罪垢都永遠消盡無餘，這叫做具足沙門法式、具足各種威儀，應當接受人天一切供養。』 『如果優婆塞（Upasaka）犯各種威儀，做了不
【English Translation】 English version 'I have slandered the Buddhas' true Dharma. Because of this cause and meritorious power, now Sakyamuni Buddha is my Upadhyaya (preceptor), Manjusri is my Acarya (teacher), may Maitreya in the future grant me the Dharma, may the Buddhas of the ten directions witness me, may the great Bodhisattvas be my companions. I now rely on the profound and wonderful meaning of the Mahayana sutras, taking refuge in the Buddha, taking refuge in the Dharma, taking refuge in the Sangha.' Say this three times. 'After taking refuge in the Three Jewels, one should then vow to uphold the six heavy precepts. After upholding the six heavy precepts, one should then diligently cultivate unobstructed pure conduct, generate the mind of universal salvation, and uphold the eight heavy precepts. Having made this vow, in a quiet place, burn various precious incenses, scatter flowers to make offerings to all the Buddhas, Bodhisattvas, and Mahayana Vaipulya sutras, and then say: 'Today, I generate the Bodhi mind, and with this merit, I universally liberate all beings.' After saying these words, bow again to all the Buddhas and Bodhisattvas, contemplate the meaning of the Vaipulya sutras, for one day up to twenty-one days. Whether one is a monastic or a layperson, one does not need an Upadhyaya, nor other teachers, nor a Karma (monastic ritual), because of the power of upholding, reading, and reciting the Mahayana sutras, and because of Samantabhadra Bodhisattva's encouragement to practice, this is the eye of the true Dharma of the Buddhas of the ten directions. Because of this Dharma, one naturally achieves the fivefold Dharmakaya: morality, concentration, wisdom, liberation, and the knowledge and vision of liberation. All the Tathagatas are born from this Dharma, and receive predictions in the Mahayana sutras.' 'Therefore, wise ones! If a Sravaka destroys the Three Refuges and the five precepts, eight precepts, Bhiksu precepts, Bhiksuni precepts, Sramanera precepts, Sramanerika precepts, Siksamana precepts, and various forms of conduct; because of ignorance, unwholesomeness, and evil minds, they repeatedly violate various precepts and forms of conduct. If one wishes to eliminate these faults and return to being a Bhiksu with the complete monastic Dharma, one should diligently study and recite the Vaipulya sutras, contemplate the profound emptiness of the first principle, and make this wisdom of emptiness correspond with the mind. One should know that for this person, in every moment of thought, all defilements are forever exhausted without remainder. This is called having the complete monastic Dharma, having all forms of conduct, and should receive all offerings from humans and devas.' 'If an Upasaka violates various forms of conduct, and does not'
善事——不善事者，所謂說佛法過惡、論說四眾所犯惡事、偷盜淫妷無有慚愧——若欲懺悔滅諸罪者，當勤讀誦方等經典、思第一義。
「若王者、大臣、婆羅門、居士、長者、宰官……是諸人等，貪求無厭、作五逆罪、謗方等經、具十惡業，是大惡報應墮惡道，過於暴雨必定當墮阿鼻地獄。若欲除滅此業障者，應生慚愧、改悔諸罪。
「云何名剎利居士懺悔法？懺悔法者，但當正心、不謗三寶、不障出家、不為梵行人作惡留難，應當繫念修六念法、亦當供給供養持大乘者，不必禮拜，應當憶念甚深經法第一義空。思是法者，是名剎利居士修第一懺悔。
「第二懺悔者，孝養父母、恭敬師長，是名修第二懺悔法。
「第三懺悔者，正法治國、不邪枉人民，是名修第三懺悔。
「第四懺悔者，於六齋日敕諸境內力所及處令行不殺，修如此法是名修第四懺悔。
「第五懺悔者，但當深信因果、信一實道、知佛不滅，是名修第五懺悔。」
佛告阿難：「于未來世，若有修習如此懺悔法，當知此人著慚愧服、諸佛護助，不久當成阿耨多羅三藐三菩提。」
說是語時，十千天子得法眼凈，彌勒菩薩……等諸大菩薩及以阿難，聞佛所說，歡喜奉行。
佛說觀普賢菩薩行法
【現代漢語翻譯】 現代漢語譯本：關於善行和不善行，例如談論佛法的過失、議論四眾（比丘、比丘尼、優婆塞、優婆夷）所犯的惡行、偷盜、淫亂而不知羞愧——如果想要懺悔以消除這些罪過，應當勤奮地讀誦方等經典，並思考第一義諦。 如果國王、大臣、婆羅門、居士、長者、官員……這些人，貪得無厭、犯下五逆罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）、誹謗方等經典、造作十惡業，這些大惡的報應會讓他們墮入惡道，如同暴雨般必定會墮入阿鼻地獄。如果想要消除這些業障，應當生起慚愧心，悔改所有的罪過。 什麼是剎利（武士階層）居士的懺悔法？懺悔法就是，應當端正心念、不誹謗三寶（佛、法、僧）、不阻礙出家、不為修行梵行的人制造障礙，應當繫念修習六念法（唸佛、念法、念僧、念戒、念施、念天），也應當供養奉持大乘佛法的人，不必行禮拜，應當憶念甚深經法的第一義空。思考這種法，就稱為剎利居士修習第一懺悔。 第二種懺悔是，孝養父母、恭敬師長，這稱為修習第二懺悔法。 第三種懺悔是，以正法治理國家、不以邪惡的方式冤枉人民，這稱為修習第三懺悔。 第四種懺悔是，在六齋日（每月初八、十四、十五、二十三、二十九、三十）敕令境內所有能做到的地方實行不殺生，修習這種法稱為修習第四懺悔。 第五種懺悔是，應當深信因果、相信唯一真實的道、知道佛陀不會滅度，這稱為修習第五懺悔。 佛陀告訴阿難：『在未來世，如果有人修習這樣的懺悔法，應當知道這個人穿上了慚愧的衣服，諸佛會護佑他，不久就會成就阿耨多羅三藐三菩提（無上正等正覺）。』 當佛陀說這些話時，一萬天子獲得了法眼凈（對佛法的清凈理解），彌勒菩薩……等諸大菩薩以及阿難，聽聞佛陀所說，歡喜地奉行。 佛陀宣說了《觀普賢菩薩行法》。
【English Translation】 English version: Regarding good deeds and non-good deeds, such as speaking of the faults of the Dharma, discussing the evil deeds committed by the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas), stealing, engaging in sexual misconduct without shame—if one wishes to repent and eradicate these sins, one should diligently read and recite the Vaipulya Sutras and contemplate the First Principle. If kings, ministers, Brahmins, lay practitioners, elders, officials... these people, being insatiably greedy, commit the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and causing a Buddha to bleed), slander the Vaipulya Sutras, and engage in the ten evil deeds, the retribution for these great evils will cause them to fall into evil realms, and like a torrential rain, they will certainly fall into Avici Hell. If one wishes to eliminate these karmic obstacles, one should generate a sense of shame and repent all sins. What is the method of repentance for a Kshatriya (warrior class) lay practitioner? The method of repentance is that one should rectify one's mind, not slander the Three Jewels (Buddha, Dharma, Sangha), not hinder those who have left home, not create obstacles for those practicing Brahmacharya, one should focus on practicing the six recollections (recollection of the Buddha, Dharma, Sangha, precepts, generosity, and heavens), and one should also provide offerings to those who uphold the Mahayana Dharma, without necessarily bowing, one should remember the profound teachings of the sutras and the emptiness of the First Principle. Contemplating this Dharma is called the first repentance practiced by a Kshatriya lay practitioner. The second repentance is to be filial to one's parents and respectful to one's teachers, this is called practicing the second method of repentance. The third repentance is to govern the country with righteous Dharma and not to unjustly wrong the people, this is called practicing the third repentance. The fourth repentance is to command all places within one's territory, to the extent that it is possible, to abstain from killing on the six fast days (the 8th, 14th, 15th, 23rd, 29th, and 30th of each month), practicing this method is called practicing the fourth repentance. The fifth repentance is to deeply believe in cause and effect, believe in the one true path, and know that the Buddha will not pass away, this is called practicing the fifth repentance. The Buddha told Ananda: 'In the future, if there are those who practice such methods of repentance, know that this person has put on the garment of shame, and the Buddhas will protect them, and soon they will attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' When the Buddha spoke these words, ten thousand devas attained the pure Dharma eye (a clear understanding of the Dharma), and Bodhisattva Maitreya... and other great Bodhisattvas, as well as Ananda, hearing what the Buddha had said, joyfully practiced it. The Buddha spoke the 'Method of Contemplating the Practices of Samantabhadra Bodhisattva.'