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Translation of 大通方廣懺悔滅罪莊嚴成佛經
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- pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.2871 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…
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Text
1.1
Thus have I heard. At one time the Buddha was in the great city of Rājagṛha, together with an assembly of eighty thousand great monks and thirty-six thousand bodhisattvas, [all] bound to one last rebirth (ekajātipratibaddha), free from all hindrances and veils, sovereign in awe-inspiring virtue, openly expounding the Tathāgata's expedient and esoteric intention, purifying Buddha-lands, extensively performing the Buddha's work, having accomplished it entirely, and established by the awe-inspiring virtue of all Buddhas. To protect the treasury of the Dharma, they uphold the Mahāyāna, are able to roar the lion's roar, and strike the great Dharma thunder. Their fame is heard throughout the ten directions; their virtue is high and great like Mount Sumeru; their wisdom is deep and vast like the great sea. They subdue all māras, gather in all tīrthikas, causing them to be purified. Endowed with all powers and unobstructed liberation, they abide securely and unmoving. With mindfulness, concentration, and dhāraṇī, delight in preaching and eloquence, the four immeasurables and the six perfections, and immeasurable expedients, there are no principles of the Dharma they do not possess. Accompanying sentient beings, they turn the non-retrogressing wheel; they demonstrate the knowledge of existence and non-existence, and are adept at understanding the characteristics of dharmas. They presently enter samādhi; what is seen by their five eyes knows the faculties of sentient beings. Their awe-inspiring virtue is immeasurable, overshadowing the great assemblies. With dhyāna-concentration and wisdom they cultivate their minds; their bodies are adorned with marks and signs, foremost among all marks. Their minds are like empty space; they have abandoned all worldly physical beauty. Realizing the nature of all dharmas, with unobstructed wisdom, they well know the destinies to which sentient beings come and go. Possessing all samādhis, they approach the unequaled; having long planted roots of goodness, they have attained the Buddha's sovereign wisdom. Endowed with the ten powers, the four fearlessnesses, and the eighteen unshared dharmas, they master the gates to good destinies and close off all evil paths. They view sentient beings equally, as if viewing an only child; yet they are born into the five destinies, manifesting their bodies. Desiring to deliver sentient beings, they act as great physician kings; abiding in saṃsāra, they skillfully treat all illnesses, administering medicine according to the disease and having them take it, bringing them to be forever free from birth and death. Any who hear them are without exception liberated. Endowed with such immeasurable merits, they have formerly made offerings to past immeasurable Buddhas; they clearly see the buddhadhātu and know that the Tathāgata is eternal; they constantly teach that sentient beings all possess the buddhadhātu.
1.2
Their names were: Bodhisattva Mañjuśrī, Bodhisattva Dīpaṃkara, Bodhisattva Nāgārjuna, Bodhisattva Avalokiteśvara, Bodhisattva Mahāsthāmaprāpta, Bodhisattva Bhaiṣajyarāja, Bodhisattva Bhaiṣajyasamudgata, Bodhisattva Samantabhadra, Bodhisattva Dharmavāśitā-rāja, Bodhisattva Siṃhanāda, Bodhisattva Dhāraṇī, Bodhisattva Ratnagarbha, Bodhisattva Nityodyukta, Bodhisattva Anikṣiptadhura, Bodhisattva Viśuddhabuddhi, Bodhisattva Aparājita, and Bodhisattva Maitreya—such bodhisattva-mahāsattvas as these, thirty-six thousand in number. Furthermore, there were eight hundred billion mighty devas, as well as monks, nuns, laymen, laywomen, devas, nāgas, yakṣas, humans, non-humans, and so forth. Śakra Devānām Indra and immeasurable heavenly beings, abiding in the midst of the sky, rained down jeweled celestial flowers, and immeasurable music played spontaneously. The Brahmā Saṃpati devas burned marvelous divine incense to make offerings to the Tathāgata; the clouds of incense smoke reached everywhere throughout immeasurable worlds in the ten directions, [making the vow,] "May this universally and equally make offerings to all the Buddhas of the ten directions, make offerings to all the Dharmas of the ten directions, and make offerings to all the great bodhisattvas of the ten directions." Such devas as these made offerings to all Buddhas for such benefit, seeking the unexcelled path of the Mahāyāna.
1.3
At that time, the Bhagavat, surrounded before and behind by such immeasurable and boundless great assemblies, set out toward the śāla [grove]. On the fifteenth day of the second month, when he was on the verge of entering nirvāṇa, through the Buddha's spiritual power, with great compassion universally covering [all], desiring to gather in sentient beings, he uttered a great sound. Its sound filled everywhere, extending to the ten directions. According to the languages of their kinds, he universally addressed sentient beings: "Today the Tathāgata, Samyaksambuddha, has pity on sentient beings, covers and protects sentient beings, gathers in sentient beings, and views sentient beings equally, as if viewing an only child. For those without refuge, he provides a refuge; for those who have not seen the buddhadhātu, he causes them to see the buddhadhātu; for those who have not parted from afflictions, he causes them to part from afflictions; for those without tranquility, he provides tranquility; for those not liberated, he provides liberation; for those not at peace and ease, he causes them to attain peace and ease; for those who have not parted from doubt and confusion, he causes them to part from doubt and confusion; for those who have not practiced kṣamā, he causes them to practice kṣamā; and for those who have not attained nirvāṇa, he causes them to attain nirvāṇa." At that time, beside the road, there was a pure, level, and auspicious blessed ground, exactly ten thousand yojanas in length and breadth. The Buddha, seeing that this ground was level and pure, immediately halted and stayed, addressing the monks: "Now in this place, we can preach the Dharma." At that time, the monk Ānanda said to the Buddha: "Bhagavat, in the past the Tathāgata, the Bhagavat, was always by nature fond of mountains and forests, pure flowing waters, and groves of flowers and fruits. Now in this place, there is neither flowing water nor forest trees, nor are there villages, lands, or people. Today the Tathāgata resides here and preaches the Dharma, yet those who have come from afar are numerous, hungry, weary, and exhausted, and their lives cannot be sustained. Where there is food, there is life; where there is life, there is a body; where there is a body, there is the Path. Without food there is no life; without life there is no body; without a body there is no Path. Now in this place, there are no such agreeable things. How can the Bhagavat preach the Dharma in its midst?" At that time, the greatly wise Śāriputra, through the power of the Buddha's wisdom, said to Ānanda: "One should first attend to the Dharma and have no other thoughts! The Tathāgata, the Bhagavat, does not only have the ten powers and the four fearlessnesses; the Tathāgata, the Bhagavat, has such immeasurable powers and all fearlessnesses, immeasurable wisdom, and immeasurable spiritual might. For those without refuge, he provides a refuge; for those who have not seen the buddhadhātu, he causes them to see the buddhadhātu; for those who have not parted from afflictions, he causes them to part from afflictions; for those without tranquility, he provides tranquility; for those not liberated, he provides liberation; for those not at peace and ease, he causes them to attain peace and ease; and for those who have not attained nirvāṇa, he causes them to attain nirvāṇa. Since the Tathāgata, the Bhagavat, has such immeasurable spiritual power as this, why worry that the Tathāgata will lack what arises naturally? I recall in the past, when the Mahāsattva Vimalakīrti was preaching the Dharma for the assembly, bodhisattvas from other lands, śrāvakas, pratyekabuddhas, mighty devas, and the great assembly of nāga-spirits were gathered in his square room, yet there was never any food. At that time I thought: 'How will this great assembly obtain food?' The Mahāsattva Vimalakīrti immediately said to me: 'Śrāvakas of little wisdom, you should be mindful of the true Dharma! Why do you first contemplate the clothing and food of wrong livelihood, as well as beds and seats?' When the Mahāsattva Vimalakīrti spoke these words, devas and humans attained the Path, while I harbored shame and remorse. What you now think is just the same."
1.4
At that time, the Tathāgata said to Ānanda: "It is truly as the greatly wise Śāriputra has said. You should be mindful of the Mahāyāna; do not be mindful of bodily comfort." Having spoken these words, he immediately entered samādhi. Through his spiritual power, there was at that moment a golden flower that welled forth from the ground. That flower emerged to a height of four hundred thousand yojanas, universally covering the great trichiliocosm. A net of vaiḍūrya completely covered the golden flower. Beneath the golden flower, there was a jeweled bathing pool equal in size to the flower, named Eight Qualities, and filled to the brim with fragrant water. On the four shores of that pool were various famous flowers, namely the utpala flower, the kumuda flower, the padma flower, and the puṇḍarīka flower; such various immeasurable famous flowers as these adorned the jeweled pool. If one sees such a golden flower and jeweled pool, one attains the dharma-eye purification, let alone entering into it and being bathed. If one enters and bathes, one immediately attains the pure anutpattikadharmakṣānti. Beneath the golden flower, there was a jeweled lion throne, a hundred yojanas high. At that time, the Tathāgata sat upon the jeweled throne; from all the pores of his body and his upper and lower joints, he emitted a great radiance. The golden radiance of the Tathāgata was of the same color as the golden flower. From the four sides of the flower, golden rays streamed forth, universally illuminating all Buddha-lands of the ten directions. Wherever the Buddha's light and the golden flower illuminated, the mountains, valleys, and lands—whether high, low, or level—all turned golden in color, without any filth or evil; hells ceased, and hungry ghosts were liberated, excepting icchantikas who slander the vaipulya sūtras. Through the Buddha's spiritual power, the lands of other directions and this land were all uniform, without any difference. Having seen this light, the Buddhas of the ten directions with different mouths but a single voice all praised Śākyamuni: "Excellent, excellent! The Bhagavat of Great Compassion now emits a radiance different from his ordinary light. In former days when he emitted light, he first illuminated the east; today when he emits light, it universally illuminates the ten directions all at once from the four sides. One should know that this light desires to deliver all suffering sentient beings, causing them to transcend the three realms and reach great nirvāṇa." At that time, the Buddhas of the ten directions in other lands with different mouths but a single voice addressed their attendant assemblies of great bodhisattvas: "Good sons, you should know that today in the central Sahā world, Śākyamuni Tathāgata has emitted a great radiance, and will surely preach the wondrous Dharma to deliver suffering sentient beings. You should now go to that land, make offerings to that Buddha, ask him to resolve what you doubt, and listen to and receive the scriptures and Dharma. The sentient beings of that land have in the past been obstinate and evil, deceitful and untrue, not having faith in the One Vehicle. Śākyamuni, out of great compassion and through ten thousand wholesome expedients, has opened the three vehicles for them to deliver them from the three existences. Although he expounds the three vehicles, the teaching is good in its beginning, good in its middle, and good in its end; its meaning and flavor are exceedingly profound, pure and complete. That Buddha, the Bhagavat, cannot be encountered or seen for hundreds of thousands of myriads of kalpas, nor can the sūtras and Dharma he expounds be heard; that great assembly cannot be met at any ordinary time, nor can the exquisitely marvelous golden flower produced by Śākyamuni be seen. Therefore, if you go to that land now, you will be able to see that Buddha and inquire about your doubts, benefiting yourselves and further benefiting sentient beings." Having spoken these words, from each of the Buddha-lands of the ten directions, a billion bodhisattvas immediately arose from their seats, paid homage to their Buddhas, and set out together. Each bodhisattva had hundreds of thousands of musical accompaniments and rained down jeweled marvelous flowers as they came to where the Buddha was. Having arrived at the Buddha's place, they circumambulated the Buddha seven times, paid homage to the Buddha, and sat to one side. Together raising their voices with different mouths but a single voice, they said to the Buddha: "Bhagavat, we now desire to ask something; we only wish that the Bhagavat will expound it for us, so as to benefit sentient beings." At that time, the Buddha addressed the assembly of bodhisattva-mahāsattvas who had come: "Good sons, if you have any doubts, you may ask them all now; I shall definitively expound them for you."
1.5
At that time, the bodhisattvas who had come said to the Buddha: "Bhagavat, the Tathāgata of our land teaches only the One Vehicle. Why does the Tathāgata now teach three vehicles?"
1.6
At that time, the Bhagavat, with unobstructed wisdom, addressed the bodhisattvas: "Now, for the benefit of sentient beings, you inquire about this meaning. Listen attentively, listen attentively! Good sons, it is like a person who has three names for the one person: when young, he is called young; at twenty, he is called middle-aged; and when past eighty, he is called old. My present three vehicles are also just like this: for śrāvakas whose initial aspirations are small, I preach the Hīnayāna; for pratyekabuddhas of middling aspirations, I preach the middle vehicle; and for great bodhisattvas, persons of the great aspiration for the Path, I preach the Mahāyāna. Good sons, listen further now! The Principle has no two extremes; the destinations must share the same return. Though understandings follow different rules, in the end they form a single view. The Principle is the One Vehicle; it is divided into three. The vehicles of śrāvakas and pratyekabuddhas both enter the Mahāyāna; and the Mahāyāna is none other than the Buddha Vehicle. Therefore, the three vehicles are indeed the One Vehicle."
1.7
When this teaching was spoken, ten thousand bodhisattvas in the assembly attained the tolerance of the non-arising of dharmas; eight hundred monks attained the fruit of arhatship; twenty thousand devas and humans attained dharma-eye purification; and hundreds of thousands of myriad people forthwith gave rise to the mind of anuttarā samyaksambodhi.
1.8
At that time, all the bodhisattvas who had come from the ten directions joined their palms together and addressed the Buddha, saying: "We now, through the power of those buddhas, have come to this land, have been able to see the Bhagavat, and have further heard the Mahāyāna. We pray that we may be permitted to accept and uphold this sūtra. After the Buddha's parinirvāṇa, in this land as well as other directions—beneath mountain forests and trees, in the dwellings of ṛṣis, in cities and villages, in wildernesses and among graves, beneath trees in the open air, in stūpas, monasteries, and saṅgha quarters, in assemblies expounding the Dharma, and in the dwellings of laypeople, in every household and for every person—we shall broadly proclaim and circulate it, constantly ensuring it does not cease. Why is this? If this sūtra remains for long, the evil destinies will be extinguished forever. As for why this is so, we have previously heard the Buddha say: The hells allow no respite; yet if one recites even a single line of scripture, the devas will rejoice, constantly come close, and naturally cultivate good. If a person hears this vaipulya classic, rejoices with faith and reverence, copies, reads, recites, accepts, upholds, and pays homage to it, and recites the name of even a single buddha or a single bodhisattva in this sūtra, that person will enjoy peace and security in the present life, never witnessing evils. When their life comes to an end, we bodhisattvas will guide this person ahead, dedicating [their merits] to our lands so that we may be reborn together in one place. Why is this? Because they accepted and upheld this sūtra. One who accepts and upholds this sūtra upholds the Buddha's body. One who upholds the Buddha's body—you should know that this person is a bodhisattva. Therefore, this person is our fellow student. Through these causes and conditions, may those who accept and uphold this sūtra aspire to be born in one place and never be separated from one another."
1.9
At that time, there were also the Great Brahmā King, the Thirty-Three Devas, the Four Heavenly Kings protecting the world, Guhyapada Vajra, all the ghost and spirit kings, General Saṃjñeya, dragon kings such as Nala, the dragon king Nanda, the dragon king Upananda, asura kings, garuḍa kings, the deva king Mahāpratibhāna, the devī of the nine sons (Hārītī), mountain spirit kings, tree spirit kings, river spirit kings, ocean spirit kings, earth spirit kings, water spirit kings, fire spirit kings, and wind spirit kings—countless and boundless such spirit kings and great devas. They arose from their seats, bowed their heads and faces at the Buddha's feet, joined their palms in reverence, and addressed the Buddha, saying: "Bhagavat, we shall now constantly guard and uphold the vaipulya classic spoken by the Bhagavat. Wherever this sūtra is present, we spirit kings will constantly be before it to keep it pure. Whether it is in a stūpa, in a monastic chamber, in the house of a white-robed layperson, or in an empty place—if there is anyone who grasps this sūtra with impure hands, or who reads and recites this sūtra irreverently, we will cause this person, walking, standing, sitting, or lying down, to be uneasy in body and mind, to be fearful everywhere, to encounter untimely misfortunes, to be insecure in the present life, and upon death to enter the hells. But if a person reverently and purely holds and keeps this sūtra, bathes, burns incense, reads, recites, accepts, upholds, or copies it, and remembers it without forgetting—remembering this classic and committing no evil deeds—if they can be like this, we spirit kings, for the sake of this sūtra, will protect this person. When this person lies down, we will stand before them, not letting them see evil, nor letting evil people or evil ghosts harm this person untowardly. At their dwelling place, we will guard their house. When they wish to travel, we spirit kings will guide them ahead, provide whatever is needed, so that their coming and going in the four directions is unobstructed. They will always see good events, and at the end of their lives be born in the heavens, thereby encountering the buddhas and never falling from the Mahāyāna."
1.10
At that time, the Bhagavat said to all the great bodhisattvas, ghost and spirit kings, and the others: "So it is, so it is, just as you have said. Such a classic cannot even be heard of, let alone seen! If one wishes to accept, uphold, read, and recite this sūtra, one should bathe cleanly, wear pure clothing, and keep the chamber pure; adorn the interior of the room with silk banners and canopies; burn various wonderful incenses, such as sandalwood incense, powdered incense, and various ointment incenses; and make offerings and pay homage. In this way, at the six periods of the day, from the first day through the seventh day, during every single day, one should read and recite this sūtra, with right mind and right recollection, right mindfulness and right contemplation, right reflection, right deliberation, right acceptance and upholding, right practice, and right teaching. During the six periods of day and night, pay homage to the buddhas, bodhisattvas, and the twelve divisions of scriptures in this sūtra. If one can pay homage, read, recite, believe in, and revere it in this way, the grave offenses spoken of in this sūtra will all be eradicated without any doubt. Why is this? This Great Vaipulya classic is what the buddhas of the ten directions practice and what they guard and uphold. It is the mother of all buddhas, the king of all scriptures, the treasury of wonderful meanings, and the path of bodhisattvas. Now this Mahāyāna vaipulya profound and wondrous classic is also like the six inconceivable great elements in the world. What are the six? The first is the great earth; the second is great water; the third is great fire; the fourth is great wind; the fifth is the great sun; the sixth is great space. This sūtra is like the great earth, universally bearing everything pure, foul, good, and bad. This sūtra is like great water, washing away all defilements, evils, impuritites, and vile things. This sūtra is like great fire, universally burning away all afflictions, defilements, evils, impurities, and vile things. This sūtra is like great wind, universally blowing away all impurities, defilements, and evils. This sūtra is like the great sun, universally illuminating all darkness. This sūtra is like great space, fully capable of accommodating everything good and bad. This Mahāyāna vaipulya classic is vast and matchless; above to the bodhisattvas, in the middle to the śrāvakas, and below to all embodied beings, it can completely accommodate them all. Therefore, as you accept and uphold this sūtra, circulate this sūtra, and believe and revere this sūtra, it will constantly cause all of you great bodhisattvas to enter the Buddha's wisdom and clearly see the buddhadhātu; and it will cause all of you deva and spirit kings, as well as those who accept and uphold the sūtra, to always be able to see me and see all future buddhas turning the great wheel of Dharma and sitting in the bodhimanda."
1.11
At that time, in the great assembly, there was a bodhisattva named Xīnxiàng (Faith Form). In the great assembly, he arose from his seat, straightened his robes and comportment, bowed his head to the Buddha's feet, and addressed the Buddha, saying: "Bhagavat, we now wish to ask a question. We only pray that the Bhagavat will explain it for us. What the Bhagavat explains can greatly benefit boundless sentient beings."
1.12
At that time, the Buddha said to the bodhisattva Xīnxiàng: "Excellent, excellent, good man! If you have a question, ask as you wish; I shall analyze and explain it for you. What you ask will also greatly benefit boundless sentient beings."
1.13
The bodhisattva Xīnxiàng addressed the Buddha, saying: "Bhagavat, I recall that in the distant past, boundless kalpas ago, there was a Buddha, a Bhagavat named Ratnaśikha. Whoever heard his name even once was able to be born in heaven. Not long afterward, in the kingdom of King Devarājavicāraṇā, there was a large pond in a marsh of the wilderness. Its water dried up, and in that pond were ten thousand large fish exposed to the sun, about to enter the gates of death. There was a great being named Jalavāhana who saw these large fish, gave rise to compassion in his heart, and provided them with water and food, so that they were able to survive for a few days. Knowing their lives would not last long, he recited the name of the Buddha Ratnaśikha three times for them. Once the fish heard it, their lives came to an end and they were born in the Trāyastriṃśa Heaven. By virtue of these causes and conditions, I now pray that the Bhagavat will proclaim the names of the buddhas for this great assembly and future sentient beings; and that those who hear the name of the Bhagavat Śākya will also gain boundless and limitless benefits, boundless merits, always dwell in wealth and joy, and clearly see the buddhadhātu. Due to these causes and conditions, I make this request. We only pray that you will speak it, liberating the confused sentient beings who have committed grave prohibitions."
1.14
At that time, the Buddha told the bodhisattva mahāsattva Xīnxiàng: "Good man, if I were to expound in full the names of all the buddhas of the ten directions, I could not finish speaking them in hundreds of thousands of myriad kalpas. The drops of all waters could be counted, but no one could know the names of the buddhas. Mount Sumerus could have their weight known, but no one could know the names of the buddhas. The particles of dust of all the great earths could be known, but no one could know the names of the buddhas. The limits of the divisions of space could be fully known, but no one could know the names of the buddhas. I will now briefly speak for you the names of the buddhas of the three times. If a person hears them and they pass through their ears but once, that person, at the end of life, will also be born in heaven. If, having heard them, they believe and revere them, and furthermore can copy them, recite the names, and pay homage for the rest of their lives, they will eradicate boundless grave sins of birth and death and obtain boundless merit. When that person's life comes to an end, they will be reborn at will in the worlds of the ten directions, and will also see me and see all the buddhas of the future Bhadrakalpa."
1.15
At that time, the Bhagavat told the great assembly: "You should straighten your robes, rectify your minds and bodies, and practice right recollection, right mindfulness, and right contemplation. Those who wish to hear the Dharma should single-mindedly pay homage to Sumerupradīparāja Buddha; pay homage to Ratnarāja Buddha; pay homage to Ratnaśikha Buddha; pay homage to Amitābha Buddha; pay homage to Vipaśyin Buddha; pay homage to Prabhūtaratna Buddha; pay homage to Śākyamuni Buddha; pay homage to the Upholder of All Dharmas; pay homage to the One beyond Measure; pay homage to the Incomparable One; pay homage to the Boundless Dharma; pay homage to the Inconceivable One; pay homage to the Power Abiding among Powers; pay homage to the One with the Ten Powers and Fearlessnesses; pay homage to the Honored One of the Three Realms; pay homage to the Great Guide of All; pay homage to the One Who Can Sever All Fetters; pay homage to the One Who Has Reached the Other Shore; pay homage to the One Who Has Crosssed All Worlds; pay homage to the One Forever Free from the Path of Birth and Death; pay homage to the One Liberated through Samādhi; pay homage to the One without Support like Space; pay homage to the Great Dharma King among the Assemblies; pay homage to the One Who Destroys the Four Māra Hordes; pay homage to the Great Compassionate Father of an Only Child. We only pray that in life after life we may encounter the buddhas, clearly see the buddhadhātu, and reach great nirvāṇa. Why is this? All embodied beings possess the buddhadhātu. May this great assembly join the ten fingers in prayer, listen attentively with single mind, and make offerings with single mind."
1.16
Listen to me speak of the three times / And the names of the buddhas of the ten directions. / Even those of the five inexpiable offenses / Will give rise to the marks of liberation. / If a person lacks good roots, / I will still speak it for them; / Though they themselves cannot understand, / The scorched seeds will naturally depart, / And only the true reality will remain. / Eliminate the signs of the Hīnayāna, / And only the Mahāyāna remains; / Eliminate the two vehicles, / And only the One Vehicle remains. / If a person lacks good roots, / They cannot hear this sound. / Having previously made offerings to countless buddhas, / They now get to hear the names of the buddhas. / You should know that those who accept and uphold them / Are people of partial liberation, / Peacefully abiding on pure ground. / Now within my Dharma, / Walking and doing buddha-work, / Accepting, upholding, reading, and reciting, / Paying homage to these buddhas' names, / They depart from all works of Māra, / And eradicate the four grave prohibitions, / The inexpiable offenses, and icchantika status. / This person, in future worlds, / Will definitely attain the Buddha path. / If a person does not produce faith, / They will surely fall into the three evil paths. / Producing faith and diligently paying homage, / They will see countless buddhas. / One should pay homage with a single mind, / Wishing to eradicate countless sins; / Therefore, now revere and believe!
1.17
Let this entire great assembly join their palms and listen attentively, collect body and mind, do not move, cast the five limbs to the ground, and listen attentively with a single mind.
1.18
At that time, the Bhagavat proclaimed, chanting: “Namo to the immeasurable past Buddhas! Namo to the twenty thousand Candrasūryapradīpa Buddhas! Namo to the thirty thousand Dīpaṃkara Buddhas! Namo to Mahābhijñājñānābhibhū Buddha! Namo to the sixteen Prince Buddhas! Namo to Śūnyarāja Buddha! Namo to Prabhūtaratna Buddha! Namo to Meghasvaradīparāja Buddha! Namo to Bhīṣmagarjitasvararāja Buddha! Namo to Asamkhyeyaprabha Buddha! Namo to Thinker-of-Good Buddha! Namo to the emanated Buddhas! Namo to Candrasūryavimalaprabhāsaśrī Buddha! Namo to Vimalanaksatrarājamatisamyakprabuddha Buddha! Namo to Vimalavyūharāja Buddha! Namo to Nāgādhipatirāja Buddha! Namo to Meghagarjitarāja Buddha! Namo to Meghasvararājanakṣatrarājasaṃkusumitābhijña Buddha! Namo to Ratnarāja Buddha! Namo to Śālendra-rāja Buddha! Namo to Uttamatejoratnarāja Buddha! Namo to Prabhāsarāja Buddha! Namo to the ten billion Dīpaṃkara Buddhas! Namo to Prabhadūra Buddha! Namo to Candraprabha Buddha! Namo to Candanagandha Buddha! Namo to Kuśalaparvatarāja Buddha! Namo to Sumerukirīṭa Buddha! Namo to Sumerusamābha Buddha! Namo to Candradhvajā Buddha! Namo to Samyaksamṛddha Buddha! Namo to Vimaladeva Buddha! Namo to Asanga Buddha! Namo to Nāgadeva Buddha! Namo to Acalabhūmi Buddha! Namo to Vaiḍūryavicitrapuṣpa Buddha! Namo to Vaiḍūryasuvarṇa Buddha! Namo to Suvarṇagarbha Buddha! Namo to Jvālaprabha Buddha! Namo to Jvālamūla Buddha! Namo to Pṛthivībīja Buddha! Namo to Candramūrti Buddha! Namo to Sūryasvara Buddha! Namo to Muktipuṣpa Buddha! Namo to Vyūhaprabhāsa Buddha! Namo to Sāgarabodhyabhijña Buddha! Namo to Jalaprabha Buddha! Namo to Mahāgandha Buddha! Namo to Apagatakharaṇamala Buddha! Namo to Upekṣācitta Buddha! Namo to Ratnajvāla Buddha! Namo to Vicitraśikhara Buddha! Namo to Sthāmaprādurbhūta Buddha! Namo to Guṇadhṛtimati Buddha! Namo to Sūryacandrātilanghin Buddha! Namo to Candrārkavaiḍūryaprabha Buddha! Namo to Anuttaravaiḍūryaprabha Buddha! Namo to Uttamāgra Buddha! Namo to Bodhipuṣpa Buddha! Namo to Candraprabhāsa Buddha! Namo to Sūryaprabha Buddha! Namo to Kusumavarṇarāja Buddha! Namo to Jalacandraprabha Buddha! Namo to Tamonudanāśa Buddha! Namo to Āvaraṇaprahāṇa Buddha! Namo to Vimalaśraddhā Buddha! Namo to Sunaksatra Buddha! Namo to Prabhāva Buddha! Namo to Dharmamati Buddha! Namo to Mayūrasvara Buddha! Namo to Siṃhasvara Buddha! Namo to Nāgasvara Buddha! Namo to Lokasthita Buddha! Namo to Vaśavartin Buddha! Namo to Amitāyus Buddha! Namo to Amitaprabha Buddha! Namo to Anantaprabha Buddha! Namo to Apratihātaprabha Buddha! Namo to Asamaprabha Buddha! Namo to Prabhārājan Buddha! Namo to Viśuddhaprabha Buddha! Namo to Muditāprabha Buddha! Namo to Jñānaprabha Buddha! Namo to Avicchinnaprabha Buddha! Namo to Acintyaprabha Buddha! Namo to Nirabhilāpyaprabha Buddha! Namo to Candrārkātigataprabha Buddha! Namo to Lakṣaṇānuvyañjanajambūnada Buddha! Namo to Dūrāvabhāsa Buddha! Namo to Ratnagarbha Buddha! Namo to Anantasvara Buddha! Namo to Amṛtarasa Buddha! Namo to Nāgavijaya Buddha! Namo to Vijayabala Buddha! Namo to Siṃhasvara Buddha! Namo to Vimalaprabha Buddha! Namo to Guṇaśīrṣa Buddha! Namo to Vicitraguṇaparvata Buddha! Namo to Narendrarāja Buddha! Namo to Anuttarapuṣpa Buddha! Namo to Abhayabalavijaya Buddha! Namo to Nāgendrarāja Buddha! Namo to Siṃhaniśrayarāja Buddha! Namo to Īśvararāja Buddha! Namo to Samantaprabha Buddha! Namo to Samantāvabhāsa Buddha! Namo to Candanagandhaprabhāsa Buddha! Namo to Tamālapatracandanagandha Buddha! Namo to Tuṣitagarbhasañcaya Buddha! Namo to Uttamamahāvīrya Buddha! Namo to Samantaviśuddha Buddha! Namo to Maṇidhvaja Buddha! Namo to Maṇidhvajadīpaprabha Buddha! Namo to Jñānolkāprabhāsa Buddha! Namo to Sāgaraguṇaprabhāsa Buddha! Namo to Vajradṛḍha Buddha! Namo to Samantaprasṛtasuvarṇaprabha Buddha! Namo to Mahābalavīrya Buddha! Namo to Vikrānta Buddha! Namo to Mahākāruṇikaprabha Buddha! Namo to Maitrībalarāja Buddha! Namo to Maitrīgarbharāja Buddha! Namo to Candanaguhāvyūhavijaya Buddha! Namo to Bhadraśreṣṭha Buddha! Namo to Subuddha Buddha! Namo to Vyūharāja Buddha! Namo to Suvarṇaparvataratnachattra Buddha! Namo to Suvarṇapuṣpajvālāprabhāsalakṣaṇa Buddha! Namo to Maholkāprabhāsa Buddha! Namo to Ratnacchattrābhyavakāśavaśavartirāja Buddha! Namo to Suvarṇapuṣpaprabha Buddha! Namo to Gaganaratnapuṣpaprabha Buddha! Namo to Vaiḍūryavyūharāja Buddha! Namo to Samantadarśanarūpakāyaprabha Buddha! Namo to Acalajñānaprabha Buddha! Namo to Māradamanarāja Buddha! Namo to Sahasraprabhāsa Buddha! Namo to Maitrījñānavijaya Buddha! Namo to Maitreyarṣiprabha Buddha! Namo to Lokaviśuddhaprabha Buddha! Namo to Praśāntacandrasvara Buddha! Namo to Vicitraśreṣṭhajñānarāja Buddha! Namo to Ratnacchattradīparāja Buddha! Namo to Nāgavaṃśāgrajñānarāja Buddha! Namo to Sūryacandraprabha Buddha! Namo to Candrārkamaṇiprabha Buddha! Namo to Jñānadhvajavyūharāja Buddha! Namo to Vimalagarbha Buddha! Namo to Prabhāsalakṣaṇa Buddha! Namo to Kanakajvālaprabha Buddha! Namo to Kanakaśuklaprabhāsagarbha Buddha! Namo to Siṃhanādavaśavartirāja Buddha! Namo to Mañjusvaravijayarāja Buddha! Namo to Nityaprabhādhvaja Buddha! Namo to Avalokitalokadīparāja Buddha! Namo to Jñānaprabhāvadīparāja Buddha! Namo to Dharmavijayarāja Buddha! Namo to Sumeruprabha Buddha! Namo to Sumanāpuṣpaprabha Buddha! Namo to Utpalapuṣpaprabha Buddha! Namo to Vijayabalarāja Buddha! Namo to Jñānabalarāja Buddha! Namo to Akṣobhyapramuditaprabha Buddha! Namo to Anantasvararāja Buddha! Namo to Pratibhānaprabha Buddha! Namo to Kanakasāgaraprabha Buddha! Namo to Parvatasāgaramativaśavartirāja Buddha! Namo to Mahābhijñāprabha Buddha! Namo to Sarvadharmaparinirvātivijaya Buddha! Namo to Vipaśyanāmoha Buddha! Namo to the immeasurable emanated Buddhas of the past! Namo to the one, ten, hundred, thousand, ten thousand Buddhas of the past who are able to eradicate grave sins of saṃsāra accumulated over immeasurable kalpas! Namo to the one hundred million, one billion, ten billion, hundred billion, trillion, nayuta, Ganges-sands of immeasurable, asaṃkhyeya Buddhas! If someone hears the names of these immeasurable, asaṃkhyeya Buddhas of the past, that person will not fall into the suffering of hells for eight hundred thousand kalpas. Therefore, we now pay reverent homage.”
1.19
If someone, through paying homage / To the Buddhas of the past, / Extinguishes sins and regains the original mind, / They will never again commit the ten non-virtues / Or the five unpardonable offenses and the like, / Will always hear the true Dharma, / And will be fully endowed with the Mahāyāna precepts. / Therefore, we now pay reverent homage. / Excepted only are two kinds of people: / First, those who slander the vaipulya [teachings]; / Second, the icchantikas. / If a person's mind is pure, / They are not called an icchantika / And will constantly see immeasurable Buddhas; / Therefore, we now pay reverent homage. / If there are those who have committed grave offenses / Or even the five unpardonable sins, / But are able to give rise to pure faith again, / They too will abide according to the Dharma. / All because of paying reverent homage, / They will extinguish the ten non-virtuous karmas / And fully attain the Mahāyāna precepts; / Therefore, we now pay reverent homage.
1.20
When the names of these past Buddhas were spoken, ten thousand bodhisattvas attained anutpattikadharmakṣānti, eight hundred śrāvakas brought forth a partial resolve [for awakening], five thousand monks attained the path of arhatship, and one hundred million gods and humans attained dharma-eye purification.
1.21
Namo to the immeasurable Buddhas of the present! Namo to the ten billion Wangming Buddhas! Namo to Vimalajāmbūnadasikatā Buddha! Namo to Amitaprabhāsa Buddha! Namo to Sūryāvartaprabhāsarāja Buddha! Namo to Gandhahastin Buddha! Namo to Siṃhakoṭyākāra Buddha! Namo to Siṃhavikr蘭ita Buddha! Namo to Samantaprabhāguṇaparvatarāja Buddha! Namo to Supratiṣṭhitaguṇaratnarāja Buddha! Namo to Ratnapuṣpavyūharāja Buddha! Namo to Durjaya Buddha! Namo to Sumerulakṣaṇa Buddha! Namo to Sumerupradīparāja Buddha! Namo to Ratnaguṇa Buddha! Namo to Ratnacandra Buddha! Namo to Ratnajvāla Buddha! Namo to Ratnavyūha Buddha! Namo to Durjayasiṃhaghoṣa Buddha! Namo to Mahāprabhārāja Buddha! Namo to Akṣobhya Buddha! Namo to Bhaiṣajyarāja Buddha! Namo to Vyūha Buddha! Namo to Ruci Buddha! Namo to Candracchattra Buddha! Namo to Samantaprabha Buddha! Namo to Ratnarāja Buddha! Namo to Vipaśyin Buddha! Namo to Śikhin Buddha! Namo to Viśvabhū Buddha! Namo to Krakucchanda Buddha! Namo to Kanakamuni Buddha! Namo to Kāśyapa Buddha! Namo to Meghasvararāja Buddha! Namo to Jetadharmakośa Buddha! Namo to Candanapuṣpa Buddha! Namo to Candanapattra Buddha! Namo to Mañjusvara Buddha! Namo to Anuttaravijaya Buddha! Namo to Amṛtadundubhi Buddha! Namo to Vipaśyin Buddha! Namo to Candrārkaprabhāsa Buddha! Namo to Asamaprabha Buddha! Namo to Sampannavyūharāja Buddha! Namo to Prabhāsamantāvabhāsaguṇarāja Buddha! Namo to Caturmāravidhvaṃsanasiṃhanādarāja Buddha! Namo to Vajrābhedya Buddha! Namo to Vaiḍūryaprabha Buddha! Namo to Sumeruparvatarāja Buddha! Namo to Kṣetraviśuddhaprabhārāja Buddha! Namo to Sādhuśrī Buddha! Namo to Amitaprabhāsa Buddha! Namo to Dhāraṇīvikrīḍita Buddha! Namo to Śūraṅgamasamādhibalarāja Buddha! Namo to Sudarśanasamādhivaśavartirāja Buddha! Namo to Anuttaraguṇa Buddha! Namo to Abhijñāvaśavartin Buddha! Namo to Arūpalakṣaṇa Buddha! Namo to Aśabdalakṣaṇa Buddha! Namo to Agandhalakṣaṇa Buddha! Namo to Arasalakṣaṇa Buddha! Namo to Aspraṣṭavyalakṣaṇa Buddha! Namo to Samādhivaśavartin Buddha! Namo to Jñānasamādhivaśavartin Buddha! Namo to Lakṣaṇabodhivaśavartin Buddha! Namo to Samantasaṃgrahīta Buddha! Namo to Vipākaguṇasamantaprabha Buddha! Namo to Śikhin Buddha! Namo to Viśvabhū Buddha! Namo to Krakucchanda Buddha! Namo to Kanakamuni Buddha! Namo to Kāśyapa Buddha! Namo to Manonukūlamadhurasvara Buddha! Namo to Pramodya Buddha! Namo to Akṣobhya Buddha! Namo to Sumerulakṣaṇa Buddha! Namo to Sumerukūṭa Buddha! Namo to Siṃhasvara Buddha! Namo to Siṃhalakṣaṇa Buddha! Namo to Gaganavāsin Buddha! Namo to Meghasvara Buddha! Namo to Nityanirodha Buddha! Namo to Indralakṣaṇa Buddha! Namo to Amitābha Buddha! Namo to Brahmālakṣaṇa Buddha! Namo to Sarvalokaduḥkhottāraṇa Buddha! Namo to Tamālapatracandanagandha Buddha! Namo to Sumerulakṣaṇa Buddha! Namo to Meghasvararāja Buddha! Namo to Sarvalokabhayavidhvaṃsana Buddha! Namo to the ten billion [manifestations of] our Śākyamuni Buddha! Namo to the one, ten, hundred, thousand, ten thousand Buddhas of the present who are able to eradicate grave sins of saṃsāra accumulated over immeasurable kalpas! Namo to the one hundred million, one billion, ten billion, hundred billion, trillion, nayuta, Ganges-sands of immeasurable, asaṃkhyeya Buddhas! If someone hears the names of these immeasurable, asaṃkhyeya Buddhas of the present, that person will not fall into the suffering of hells for sixty thousand kalpas. Therefore, we now pay reverent homage.”
1.22
If someone, through paying homage / To the Buddhas of the ten directions of the present, / Delivers themselves from all evil karma, / Extinguishes the five unpardonable offenses and the like, / Constantly abides in a pure stage, / Firmly abides in the Dharma of Śākya[muni], / Forever leaves the three evil paths, / And attains sight of Maitreya Buddha / As well as the Thousand Buddhas, / Therefore, we now pay reverent homage; / They will also see the Buddhas of the ten directions, / Constantly be born in pure lands, / Hear the supreme meaning, / And clearly understand the permanence of the Tathāgata.
1.23
When the names of these present Buddhas were spoken, bodhisattvas [in number like the sands of] two Ganges Rivers attained entry into the gateway of dhāraṇī, and forty-two billion devas and humans all brought forth the mind set on anuttarā samyaksambodhi.
1.24
Namo to the immeasurable Buddhas of the future Bhadrakalpa. Namo to Maitreya Buddha. Namo to Śuddhakāya Buddha. Namo to Padmaprabha Buddha. Namo to Prabhāsa Buddha. Namo to Puṣpapāda Buddha. Namo to Nāmalakṣaṇa Buddha. Namo to Jāmbūnadakāñcanaprabhāsa Buddha. Namo to Dharmaprabhāsa Buddha. Namo to Ratnaprabhāsa Buddha. Namo to Samantaprabhāsa Buddha. Namo to Samantalakṣaṇa Buddha. Namo to Prabhālakṣaṇa Buddha. Namo to Samantaprabha Buddha. Namo to Parvatasāgaramati Buddha. Namo to Īśvarābhijñārāja Buddha. Namo to Ratnavyūha Buddha. Namo to Puṣya Buddha. Namo to the ten billion Īśvarapratiṣṭhitarāja Buddhas. Namo to Ratnalakṣaṇa Buddha. Namo to Priyadarśana Buddha. Namo to the twenty thousand Prabhālakṣaṇavyūharāja Buddhas. Namo to the thirty thousand Buddhas identically named Samantaguṇa. Namo to Garjitaratnasvararāja Buddha. Namo to the forty-eight thousand Dīpaṃkara Buddhas. Namo to Ratnacandrarāja Buddha. Namo to Vimalaprabha Buddha. Namo to Vicitrarūpa Buddha. Namo to Vicitrarūpaprabhāsa Buddha. Namo to Sarvopadravadāraṇa Buddha. Namo to Gandhamālya Buddha. Namo to Bahusvara Buddha. Namo to the ten thousand Vyūhaprabhāsa Buddhas. Namo to the eighty billion Vyūhaprabhāsa Buddhas. Namo to Ratnapuṣpavyūha Buddha. Namo to Jyeṣṭhaguṇarāja Buddha. Namo to Jāmbūnadasuvarṇaprabhāsa Buddha. Namo to the five hundred vyākaraṇa Padmaprabha Buddhas. Namo to Nārāyaṇāsaṃhata Buddha. Namo to Supuṣpavyūha Buddha. Namo to Vajrasamādhi-īśvara Buddha. Namo to the one, ten, hundred, thousand, ten thousand Buddhas of the future, who can eradicate the heavy sins of saṃsāra accumulated since immeasurable kalpas. Namo to the one hundred million, ten billion, one hundred billion, one trillion, ten trillion nayutas of Gaṅgā sands of immeasurable asaṃkhyeya Buddhas. If someone hears the names of these immeasurable asaṃkhyeya Buddhas of the future, that person will not fall into the suffering of hell for four hundred thousand kalpas. Therefore I now pay homage.
1.25
If someone, by paying homage / to the names of the Buddhas of the future, / the three obstructions and five unpardonable offenses— / excluding only the icchantika— / will all be eradicated. / Abiding securely in the Buddha-Dharma, / they will get to see immeasurable Buddhas / and constantly get to hear the true Dharma; / therefore I now pay homage. / If someone, by paying homage / to the Buddhas of the three times and ten directions, / eradicates sins of the past, / while the ten unwholesome karmas committed / in the future and present / are eradicated right now in the present, / in the future they will see the buddhadhātu; / therefore believe in it attentively, / copy, recite, and pay homage to it. / Wherever they are born from lifetime to lifetime, / they will not give rise to evil wrong views, / will always be upright and attain liberation, / will not be born in the borderlands, / will not be born in an evil land, / and will not see an evil king. / For four billion kalpas, / they will not fall into the suffering of hell; / therefore I now pay homage, / eradicating the ten unwholesome karmas / and attaining the great dhāraṇī.
1.26
When the names of these future Buddhas were spoken, fifty thousand bodhisattvas dwelt in the stage of non-retrogression, seven hundred bhikṣuṇīs attained the path of the arhat, and sixty-two billion devas and human beings attained the dharma-eye purification.
1.27
Namo to the great dhāraṇīs of universal retention, the twelve divisions of scriptures: sūtra, geya, vyākaraṇa, gāthā, udāna, nidāna, avadāna, ityuktaka, jātaka, vaipulya, adbhutadharma, upadeśa; and all the Great Canon and the pāramitās. If someone hears of these twelve divisions of scriptures and the pāramitās, praises, recites, pays homage to them, and faithfully delights in accepting and upholding them, that person will not fall into the suffering of hell for two hundred thousand kalpas and will attain the knowledge of past lives. Therefore I now pay homage.
1.28
When the names of these twelve divisions of scriptures were spoken, eighty-five thousand bodhisattvas attained the vajra-samādhi, ten billion śrāvakas gave rise to the mind directed toward the Mahāyāna, ten thousand bhikṣus and bhikṣuṇīs attained the path of the arhat, and immeasurable devas and humans attained the dharma-eye purification.
1.29
Homage to all great bodhisattvas of the ten directions. Homage to Mañjuśrī Bodhisattva. Homage to Avalokiteśvara Bodhisattva. Homage to Mahāsthāma Bodhisattva. Homage to Nityodyukta Bodhisattva. Homage to Anikṣiptadhura Bodhisattva. Homage to Ratnapāṇi Bodhisattva. Homage to Bhaiṣajyarāja Bodhisattva. Homage to Bhaiṣajyasamudgata Bodhisattva. Homage to Pradānaśūra Bodhisattva. Homage to Ratnacandra Bodhisattva. Homage to Candraprabha Bodhisattva. Homage to Pūrṇacandra Bodhisattva. Homage to Mahābalan Bodhisattva. Homage to Amitabalan Bodhisattva. Homage to Trailokyavikrāmin Bodhisattva. Homage to Bhadrapāla Bodhisattva. Homage to Maitreya Bodhisattva. Homage to Ratnakūṭa Bodhisattva. Homage to Deśaka Bodhisattva. Homage to Guṇagarbha Bodhisattva. Homage to Pratibhānaprīta Bodhisattva. Homage to Nāgārjuna Bodhisattva. Homage to Ratnacandanapuṣpa Bodhisattva. Homage to Viśiṣṭacāritra Bodhisattva. Homage to Anantacāritra Bodhisattva. Homage to Viśuddhacāritra Bodhisattva. Homage to Supratiṣṭhitacāritra Bodhisattva. Homage to Dhāraṇī Bodhisattva. Homage to Vajranārāyaṇa Bodhisattva. Homage to Sadāparibhūta Bodhisattva. Homage to Nakṣatrarājapuṣpa Bodhisattva. Homage to Priya-darśana Bodhisattva. Homage to Gadgadasvara Bodhisattva. Homage to Guṇavīryabalaprāpta Bodhisattva. Homage to Akṣayamati Bodhisattva. Homage to Śubhagarbha Bodhisattva. Homage to Śubhanetra Bodhisattva. Homage to Samantabhadra Bodhisattva. Homage to Mañjuśrī Bodhisattva. Homage to Maitreya Bodhisattva. Homage to Sucintita Bodhisattva. Homage to Śūnyatā Bodhisattva. Homage to Abhijñāpuṣpa Bodhisattva. Homage to Prabhāśrī Bodhisattva. Homage to Matyudgata Bodhisattva. Homage to Jñānaketu Bodhisattva. Homage to Śāntendriya Bodhisattva. Homage to Praṇidhānamati Bodhisattva. Homage to Gandhahastin Bodhisattva. Homage to Ratnaśrī Bodhisattva. Homage to Madhyasthita Bodhisattva. Homage to Niyamacārin Bodhisattva. Homage to Vimukti Bodhisattva. Homage to Dharmākara Bodhisattva. Homage to Samadarśana Bodhisattva. Homage to Viṣamadarśana Bodhisattva. Homage to Samaviṣamadarśana Bodhisattva. Homage to Samādhīśvararāja Bodhisattva. Homage to Dharmeśvararāja Bodhisattva. Homage to Dharmalakṣaṇa Bodhisattva. Homage to Prabhālakṣaṇa Bodhisattva. Homage to Prabhāvyūha Bodhisattva. Homage to Mahāvyūha Bodhisattva. Homage to Ratnakūṭa Bodhisattva. Homage to Pratibhānakūṭa Bodhisattva. Homage to Ratnahasta Bodhisattva. Homage to Ratnamudrāhasta Bodhisattva. Homage to Nityodgatahasta Bodhisattva. Homage to Nityāvanatahasta Bodhisattva. Homage to Sadāparitāpa Bodhisattva. Homage to Prītimūla Bodhisattva. Homage to Prītirāja Bodhisattva. Homage to Pratibhānasvara Bodhisattva. Homage to Ākāśagarbha Bodhisattva. Homage to Ratnolkādhāra Bodhisattva. Homage to Ratnaśūra Bodhisattva. Homage to Ratnadarśana Bodhisattva. Homage to Satyajāla Bodhisattva. Homage to Prabhājāla Bodhisattva. Homage to Anālambanavipaśyin Bodhisattva. Homage to Matikūṭa Bodhisattva. Homage to Ratnaviśiṣṭa Bodhisattva. Homage to Devarāja Bodhisattva. Homage to Mārapramardaka Bodhisattva. Homage to Vidyutprabha Bodhisattva. Homage to Īśvararāja Bodhisattva. Homage to Guṇalakṣaṇālaṅkāra Bodhisattva. Homage to Siṃhanāda Bodhisattva. Homage to Meghagarjitasvara Bodhisattva. Homage to Parvatasaṃghaṭṭanasvara Bodhisattva. Homage to Gandhahastin Bodhisattva. Homage to Śvetagandhahastin Bodhisattva. Homage to Sujāta Bodhisattva. Homage to Avataṃsaka Bodhisattva. Homage to Brahmajāla Bodhisattva. Homage to Ratnadaṇḍa Bodhisattva. Homage to Aparājita Bodhisattva. Homage to Kṣetraśobhaka Bodhisattva. Homage to Suvarṇacūḍa Bodhisattva. Homage to Ratnacūḍa Bodhisattva. Homage to Prabhāvyūhadāraka Bodhisattva. Homage to Dharaṇīṃdhara Bodhisattva. Homage to Bhadraśrī Bodhisattva. Homage to Durdharṣa Bodhisattva. Homage to Avabhāsana Bodhisattva. Homage to Padmaprabha Bodhisattva. Homage to Ratnacandanapuṣpa Bodhisattva. Homage to Sadāprarudita Bodhisattva. Homage to Dharmodgata Bodhisattva. Homage to Dharmavaśavartin Bodhisattva. Homage to Guṇagupta Bodhisattva. Homage to Animisa Bodhisattva. Homage to Guṇaśikhara Bodhisattva. Homage to Sunaksatra Bodhisattva. Homage to Sunetra Bodhisattva. Homage to Subāhu Bodhisattva. Homage to Puṣya Bodhisattva. Homage to Siṃha Bodhisattva. Homage to Siṃhamati Bodhisattva. Homage to Viśuddhadhimukti Bodhisattva. Homage to Nārāyaṇa Bodhisattva. Homage to Sumati Bodhisattva. Homage to Pratyakṣadarśin Bodhisattva. Homage to Samantagupta Bodhisattva. Homage to Vidyutprabha Bodhisattva. Homage to Priya-darśana Bodhisattva. Homage to Prabhālakṣaṇa Bodhisattva. Homage to Vicitramati Bodhisattva. Homage to Akṣayamati Bodhisattva. Homage to Gambhīramati Bodhisattva. Homage to Śāntendriya Bodhisattva. Homage to Asangamāna Bodhisattva. Homage to Uttarakalyāṇa Bodhisattva. Homage to Puṇyakṣetra Bodhisattva. Homage to Avataṃsaka Bodhisattva. Homage to Guṇagarbha Bodhisattva. Homage to Candrottara Bodhisattva. Homage to Ratnamudrāhasta Bodhisattva. Homage to Maṇicūḍarāja Bodhisattva. Homage to Tattvapriya Bodhisattva. Homage to Matidarśin Bodhisattva. Homage to Āroharāja Bodhisattva. Homage to Gambhīrarāja Bodhisattva. Homage to Padmarāja Bodhisattva. Homage to Vicitrarūpa Bodhisattva. Homage to Suparippṛcchaka Bodhisattva. Homage to Suprativacana Bodhisattva. Homage to Lakṣaṇāvabodha Bodhisattva. Homage to Samādhilakṣaṇa Bodhisattva. Homage to Samādhikūṭa Bodhisattva. Homage to Pramodyotpādaka Bodhisattva. Homage to Sthānasthita Bodhisattva. Homage to Trāsitamāra Bodhisattva. Homage to Matiprada Bodhisattva. Homage to Trāṇamukta Bodhisattva. Homage to Matidīpa Bodhisattva. Homage to Pradānaśūra Bodhisattva. Homage to Jñānapraṇetri Bodhisattva. Homage to Praṇidhānamati Bodhisattva. Homage to Catussaṃgraha Bodhisattva. Homage to Śikṣāsvara Bodhisattva. Homage to Sāgaravicitra Bodhisattva. Homage to Dharmaprīti Bodhisattva. Homage to Bodhipakṣa Bodhisattva. Homage to Dhāraṇī Bodhisattva. Homage to Maitrarāja Bodhisattva. Homage to Maheśvara Bodhisattva. Homage to Brahmasvara Bodhisattva. Homage to Vicitrarūpa Bodhisattva. Homage to Candanavana Bodhisattva. Homage to Siṃhasvara Bodhisattva. Homage to Mañjusvara Bodhisattva. Homage to Suvarṇarūpasaṃsthāna Bodhisattva. Homage to Nānāvyūha Bodhisattva. Homage to Śakradhvaja Bodhisattva. Homage to Mūrdhajāta Bodhisattva. Homage to Vidyārāja Bodhisattva. Homage to Mahāprabha Bodhisattva. Homage to Śatru Bodhisattva. Homage to Guhyakūṭa Bodhisattva. Homage to Puṣpavilocana Bodhisattva. Homage to Pramukha Bodhisattva. Homage to Samantaprabhāsa-kāyasaṃdarśana Bodhisattva. Homage to Abhijñā Bodhisattva. Homage to Sāgaraguṇa Bodhisattva. Homage to Anantakāya Bodhisattva. Homage to Vaidyarājavaśavartin Bodhisattva. Homage to Kāśyapa Bodhisattva. Homage to Vimalagarbharāja Bodhisattva. Homage to Sarvadhārin Bodhisattva. Homage to Uccaguṇarāja Bodhisattva. Homage to Vaiḍūryaprabha Bodhisattva. Homage to Abhaya Bodhisattva. Homage to Sāgararāja Bodhisattva. Homage to Nārāyaṇa Bodhisattva. Homage to Śraddhālakṣaṇa Bodhisattva. Homage to Dharaṇīṃdhara Bodhisattva. Homage to Prabhāvyūha Bodhisattva. Homage to Prabhāsa Bodhisattva. Homage to Mahāpratibhāna Bodhisattva. Homage to Maitrībala Bodhisattva. Homage to Mahākāruṇika Bodhisattva. Homage to Samāśrayarāja Bodhisattva. Homage to Samāśrayabala Bodhisattva. Homage to Samāśrayaguṇa Bodhisattva. Homage to Samantatrāṇa Bodhisattva. Homage to Samantasaṃgraha Bodhisattva. Homage to Dīpaṃkara Bodhisattva. Homage to Samantaprabha Bodhisattva. Homage to Satyadīpa Bodhisattva. Homage to Krakucchanda Bodhisattva. Homage to Devaprabha Bodhisattva. Homage to Ratnarāja Bodhisattva. Homage to Mahāprabha Bodhisattva. Homage to Dharmadeśaka Bodhisattva. Homage to Mahākṣānti Bodhisattva. Homage to Padmarāja Bodhisattva. Homage to Puṣpakūṭa Bodhisattva. Homage to Matiprabha Bodhisattva. Homage to Sāgaramati Bodhisattva. Homage to Dṛḍhamati Bodhisattva. Homage to Mahānāman Bodhisattva. Homage to Suvarṇaprabhāsa Bodhisattva. Homage to Suvarṇagarbha Bodhisattva. Homage to Sadāprarudita Bodhisattva. Homage to Dharmodgata Bodhisattva. Homage to Dhanapāla Bodhisattva. Homage to Giriprabha Bodhisattva. Homage to Girimati Bodhisattva. Homage to Mahātejas Bodhisattva. Homage to Dhāraṇī Bodhisattva. Homage to Girivajra Bodhisattva. Homage to Āroharāja Bodhisattva. Homage to Giriśikhara Bodhisattva. Homage to Giridhvaja Bodhisattva. Homage to Girirāja Bodhisattva. Homage to Pramarditamāra Bodhisattva. Homage to Garjitasvara Bodhisattva. Homage to Varṣarāja Bodhisattva. Homage to Vidyudrājña Bodhisattva. Homage to Ratnacakra Bodhisattva. Homage to Ratnaśrī Bodhisattva. Homage to Ratnaśīrṣa Bodhisattva. Homage to Ratnagarbha Bodhisattva. Homage to Ratnaprabha Bodhisattva. Homage to Ratnasamādhi Bodhisattva. Homage to Ratnamudrā Bodhisattva. Homage to Ratnamaṇḍala Bodhisattva. Homage to Ratnavyūha Bodhisattva. Homage to Ratnatīrtha Bodhisattva. Homage to Ratnaprabhāsa Bodhisattva. Homage to Ratnāroha Bodhisattva. Homage to Ratnapratyakṣa Bodhisattva. Homage to Ratnakṛta Bodhisattva. Homage to Dharmapriya Bodhisattva. Homage to Śuddharāja Bodhisattva. Homage to Śikharalakṣaṇa Bodhisattva. Homage to Suvarṇaprabha Bodhisattva. Homage to Ratnacūḍa Bodhisattva. Homage to Sahasraprabha Bodhisattva. Homage to Durgatāraka Bodhisattva. Homage to Rasāvabhāsa Bodhisattva. Homage to Candnapratibhāna Bodhisattva. Homage to Candraprabha Bodhisattva. Homage to Dharmacakra Bodhisattva. Homage to Prabhāviśuddha Bodhisattva. Homage to Sadāprada Bodhisattva. Homage to Samantaguṇa Bodhisattva. Homage to Samantaprabhāsa Bodhisattva. Homage to Jayadhvaja Bodhisattva. Homage to Manujñaghoṣa Bodhisattva. Homage to Guṇārcis Bodhisattva. Homage to Lakṣaṇaprabha Bodhisattva. Homage to Sāgaracandra Bodhisattva. Homage to Sāgaragarbha Bodhisattva. Homage to Jayacandra Bodhisattva. Homage to Śuddhamati Bodhisattva. Homage to Vikrāntaprabha Bodhisattva. Homage to Candraguṇa Bodhisattva. Homage to Sūryaprabha Bodhisattva. Homage to Vajra Bodhisattva. Homage to Jvaladhvaja Bodhisattva. Homage to Pūjyaguṇa Bodhisattva. Homage to Sāgaraprabha Bodhisattva. Homage to Sāgaravipula Bodhisattva. Homage to Viṣayāvabhāsa Bodhisattva. Homage to Matiprabha Bodhisattva. Homage to Puṇyaguṇa Bodhisattva. Homage to Vijñāna Bodhisattva. Homage to Guhyadeśaka Bodhisattva. Homage to Sūnā Bodhisattva. Homage to Rūpabala Bodhisattva. Homage to Damaka Bodhisattva. Homage to Antardhānakāya Bodhisattva. Homage to one bodhisattva, to ten bodhisattvas, to a hundred bodhisattvas, to a thousand bodhisattvas, to ten thousand bodhisattvas, to one million, two million, three million, four million, five million, six million, seven million, eight million, nine million, ten million, hundreds of millions of all great bodhisattva-mahāsattvas who can eradicate the heavy sins of saṃsāra accumulated since immeasurable kalpas. Homage to one hundred million, one billion, ten billion, a hundred billion, a trillion; homage to hundreds of trillions of all great bodhisattva-mahāsattvas who can eradicate the heavy sins of saṃsāra accumulated since immeasurable kalpas. Homage to one nayuta, ten nayutas, a hundred nayutas, a thousand nayutas, ten thousand nayutas; homage to hundreds of thousands of nayutas of all great bodhisattva-mahāsattvas who can eradicate the heavy sins of saṃsāra accumulated since immeasurable kalpas. Homage to one Ganges sand, homage to two Ganges sands, homage to three Ganges sands, homage to four Ganges sands, homage to five Ganges sands, homage to six Ganges sands, homage to seven Ganges sands, homage to eight Ganges sands, homage to nine Ganges sands, homage to ten Ganges sands, homage to a hundred Ganges sands, homage to the hundreds of billions of immeasurable Ganges sands of all great bodhisattva-mahāsattvas who can eradicate the heavy sins of saṃsāra accumulated since immeasurable kalpas.
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