佛說佛名經 1

English (machine translation) 1

Language: English

1.2

At one time the Buddha was in the city of Śrāvastī, in the Jetavana Anāthapiṇḍadārāma, together with a great assembly of 1,250 bhikṣus.

1.3

At that time, the Bhagavat was surrounded by the fourfold assembly, as well as devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, non-humans, and others.

At that time, the Bhagavat addressed the great assembly: "Listen attentively! I shall explain to you the names of the Buddhas of the past, future, and present. If a kulaputra or a kuladuhitṛ upholds, recites, and intones the names of these Buddhas, that person will be secure in this present life, stay far away from all hardships, eliminate all sins, and in the future attain anuttarā samyaksambodhiḥ. If a kulaputra or a kuladuhitṛ wishes to eliminate all sins, they should wash and bathe purely, put on fresh, clean clothes, kneel on both knees with palms joined, and speak these words:

1.5

"Namo to the Eastern Akṣobhya Buddha; namo to Eighty-Six Initial Origin Accomplishing King Buddha; namo to Fire Light Buddha; namo to Divine Eye Buddha; namo to Fearless Buddha; namo to Inconceivable Buddha; namo to Lamp King Buddha; namo to Emitting Light Buddha; namo to Light Adornment Buddha; namo to Great Victorious Buddha; namo to Accomplishing Great Matters Buddha; namo to True Sight Buddha; namo to Firm King Flower Buddha; namo to Great Compassion Rescuing from Suffering Buddha;

1.6

"Namas to immeasurable and boundless Buddhas such as these in the eastern direction.

1.7

"Namo to the Southern Universally Full Buddha; namo to Majestic King Buddha; namo to Abiding Fleetly Walking Buddha; namo to Clever Wisdom Buddha; namo to Praised Sound Buddha; namo to Tireless Seeing of the Body Buddha; namo to Lion's Roar Buddha; namo to Not in Vain Seeing Buddha; namo to Arising Practice Buddha; namo to All Practices Pure Buddha; namo to Adornment King Buddha; namo to Great Mountain King Buddha;

1.8

"Namas to immeasurable and boundless Buddhas such as these in the southern direction.

1.9

"Namo to the Western Amitāyus Buddha; namo to Lion Buddha; namo to Fragrance Accumulation King Buddha; namo to Fragrant Hand Buddha; namo to Swift Buddha; namo to Ākāśagarbha Buddha; namo to Jewel Banner Buddha; namo to Pure Eye Buddha; namo to Joyful Adornment Buddha; namo to Jewel Mountain Buddha; namo to Light King Buddha; namo to Moon Arising Light Buddha;

1.10

"Namas to immeasurable and boundless Buddhas such as these in the western direction.

1.11

"Namo to the Northern Invincible Buddha; namo to Moonlight Buddha; namo to Candana Buddha; namo to Sovereign Buddha; namo to Golden King Buddha; namo to Moon-Colored Candana Buddha; namo to Universal Eye Sight Buddha; namo to Universally Illuminating Eye Sight Buddha; namo to Wheel Hand Buddha; namo to Stainless Buddha;

1.12

"Namas to immeasurable and boundless Buddhas such as these in the northern direction.

1.13

"Namo to the Southeastern Earth Cultivation Buddha; namo to Sovereign Buddha; namo to Dharma Sovereign Buddha; namo to Dharma Wisdom Buddha; namo to Dharma Thought Buddha; namo to Constant Dharma Wisdom Buddha; namo to Constant Joy Buddha; namo to Good Reflection Buddha; namo to Good Abiding Buddha; namo to Good Arm Buddha;

1.14

"Namas to immeasurable and boundless Buddhas such as these in the southeastern direction.

1.15

"Namo to the Southwestern Nārāyaṇa Buddha; namo to Dragon King Virtue Buddha; namo to Jewel Sound Buddha; namo to Earth Sovereign Buddha; namo to King of Men Buddha; namo to Wondrous Sound Buddha; namo to Clever Wisdom Buddha; namo to Wondrous Fragrant Flower Buddha; namo to Deva King Buddha; namo to Constantly Pure Eye Buddha;

1.16

"Namas to immeasurable and boundless Buddhas such as these in the southwestern direction.

1.17

"Namo to the Northwestern Moonlight Face Buddha; namo to Moonlight Buddha; namo to Moon Banner Buddha; namo to Valiant Buddha; namo to Sunlight Face Buddha; namo to Sun Treasury Buddha; namo to Sunlight Adornment Buddha; namo to Flower Body Buddha; namo to Padma Treasury Buddha; namo to Padma Filament Buddha; namo to Lion's Roar King Buddha; namo to Well-Abiding Mind Buddha;

1.18

"Namas to immeasurable and boundless Buddhas such as these in the northwestern direction.

1.19

"Namo to the Northeastern Calming All Senses Buddha; namo to Quieted Cessation Buddha; namo to Great General Buddha; namo to Pure Victorious Buddha; namo to Pure Wondrous Sound Buddha; namo to Pure Deva Offering Buddha; namo to Well-Transformed Buddha; namo to Transformed Buddha; namo to Good Mind Buddha; namo to Good Mind Upholding Buddha;

1.20

"Namas to immeasurable and boundless Buddhas such as these in the northeastern direction.

1.21

"Namo to the Nadir True Practice Buddha; namo to Fleetly Walking Buddha; namo to Clever Wisdom Buddha; namo to Firm King Buddha; namo to Vajra Navel Buddha; namo to Lion Buddha; namo to Swift Buddha; namo to Abiding as It Is Buddha; namo to Accomplished Merit Buddha; namo to Merit Attained Buddha; namo to Well-Being and Peace Buddha; namo to Deva Vajra Buddha;

1.22

"Namas to immeasurable and boundless Buddhas such as these in the direction of the nadir.

1.23

"Namo to the Zenith Immeasurable Victory Buddha; namo to Cloud King Buddha; namo to Cloud Merit Buddha; namo to Immeasurable Renowned Name Buddha; namo to Hearing Body King Buddha; namo to Great Merit Buddha; namo to Great Sumeru Buddha; namo to Subduing the Māra King Buddha;

1.24

"Namas to immeasurable and boundless Buddhas such as these in the direction of the zenith.

1.25

"Namo to the future Samantabhadra Buddha; namo to Maitreya Buddha; namo to Avalokiteśvara Buddha; namo to Mahāsthāmaprāpta Buddha; namo to Ākāśagarbha Buddha; namo to Vimalakīrti Buddha; namo to Accomplished Meaning Buddha; namo to True Sound Buddha; namo to Great Ocean Buddha; namo to Akṣayamati Buddha; namo to Inexhaustible Treasury Buddha;

1.26

"Namas to immeasurable and boundless Buddhas of the future such as these.

1.27

"Kulaputras! If a person upholds, recites, and intones the names of these Buddhas, they will be secure in this present life, stay far away from all hardships, eliminate all sins, and ultimately attain anuttarā samyaksambodhiḥ in the future.

1.28

"Namo to Stainless Light Buddha; namo to Joyful Exposition Adornment Reflection Buddha; namo to Stainless Moon Banner Fame Buddha; namo to Flower Light Buddha; namo to Great Light Buddha; namo to Jewel Superior Buddha; namo to Fearless Contemplation Buddha; namo to Far from All Fears and Terrors Buddha; namo to Lion's Swift Power Buddha; namo to Light King Buddha.

1.29

"If a kulaputra or a kuladuhitṛ recites, intones, and contemplates the names of these Buddhas for ten days, they will surely be far removed from all karmāvaraṇa."

1.30

"Namo to all buddhas of identical name called Suo. Namo to Sūryasarpavikrama-rāja Buddha. Namo to all buddhas of identical name Sūryasarpavikrama. Namo to the sixty Guṇaratna Buddhas. Namo to all buddhas of identical name Guṇaratna. Namo to the sixty-two Vilūra Buddhas. Namo to all buddhas of identical name Vilūra. Namo to the eighty-four thousand named Īśvaradhvaja Buddhas. Namo to all buddhas of identical name Īśvaradhvaja. Namo to the three hundred Mahādhvaja Buddhas. Namo to all buddhas of identical name Mahādhvaja. Namo to the five hundred Viśuddhasvararāja Buddhas. Namo to all buddhas of identical name Viśuddhasvararāja. Namo to the five hundred Padmarāja Buddhas. Namo to all buddhas of identical name Padmarāja. Namo to the five hundred Sūryasvara Buddhas. Namo to all buddhas of identical name Sūryasvara. Namo to the five hundred Prītīśvarasvara Buddhas. Namo to all buddhas of identical name Prītīśvarasvara. Namo to the five hundred Sūrya Buddhas. Namo to all buddhas of identical name Sūrya. Namo to the five hundred Samantaprabha Buddhas. Namo to all buddhas of identical name Samantaprabha. Namo to the five hundred Padmottamarāja Buddhas. Namo to all buddhas of identical name Padmottamarāja. Namo to the seven hundred Dharmaprabhālaṃkāra Buddhas. Namo to all buddhas of identical name Dharmaprabhālaṃkāra. Namo to the one thousand Dharmālaṃkārarāja Buddhas. Namo to all buddhas of identical name Dharmālaṃkārarāja. Namo to the one thousand eight hundred Yaśasvararāja Buddhas. Namo to all buddhas of identical name Yaśasvararāja. Namo to the thirty thousand Prakīrṇapuṣpa Buddhas. Namo to all buddhas of identical name Prakīrṇapuṣpa. Namo to the thirty thousand three hundred Yaśasvararāja Buddhas. Namo to all buddhas of identical name Yaśasvararāja. Namo to the eighty-four thousand Ānanda Buddhas. Namo to all buddhas of identical name Ānanda. Namo to the one thousand eight hundred Vyupaśama Buddhas. Namo to all buddhas of identical name Vyupaśama. Namo to the five hundred Pramudita Buddhas. Namo to all buddhas of identical name Pramudita. Namo to the five hundred Sūryasvara Buddhas. Namo to all buddhas of identical name Sūryasvara. Namo to the five hundred Prabhāva Buddhas. Namo to all buddhas of identical name Prabhāva. Namo to the five hundred Uttaraprabhāva Buddhas. Namo to all buddhas of identical name Uttaraprabhāva. Namo to the five hundred Sūryarāja Buddhas. Namo to all buddhas of identical name Sūryarāja. Namo to the one thousand Meghagarjitasvararāja Buddhas. Namo to all buddhas of identical name Meghagarjitasvararāja. Namo to the one thousand Sūryajvaliteśvarasvara Buddhas. Namo to all buddhas of identical name Sūryajvaliteśvarasvara. Namo to the one thousand Vimalasvareśvararāja Buddhas. Namo to all buddhas of identical name Vimalasvareśvararāja. Namo to the one thousand Prabhāveśvarasvara Buddhas. Namo to all buddhas of identical name Prabhāveśvarasvara. Namo to the one thousand Guṇachattradhvajasukheśvararāja Buddhas. Namo to all buddhas of identical name Guṇachattradhvajasukheśvararāja. Namo to the one thousand Jāmbūnada Buddhas. Namo to all buddhas of identical name Jāmbūnada. Namo to the one thousand Vimalasvareśvararāja Buddhas. Namo to all buddhas of identical name Vimalasvareśvararāja. Namo to the eighteen thousand Sālendrarāja Buddhas. Namo to all buddhas of identical name Sālendrarāja. Namo to the one thousand Vigatabhayasvareśvara Buddhas. Namo to all buddhas of identical name Vigatabhayasvareśvara. Namo to the two thousand Kauṇḍinya Buddhas. Namo to all buddhas of identical name Kauṇḍinya. Namo to the two thousand Ratnadhvaja Buddhas. Namo to all buddhas of identical name Ratnadhvaja. Namo to the eight thousand Dṛḍhavīrya Buddhas. Namo to all buddhas of identical name Dṛḍhavīrya. Namo to the eight thousand Prabhāva Buddhas. Namo to all buddhas of identical name Prabhāva. Namo to the eight thousand Dīpaṃkara Buddhas. Namo to all buddhas of identical name Dīpaṃkara. Namo to the ten thousand Kāśyapa Buddhas. Namo to all buddhas of identical name Kāśyapa. Namo to the ten thousand Viśuddhamukhapadmagandhaciti Buddhas. Namo to all buddhas of identical name Viśuddhamukhapadmagandhaciti. Namo to the ten thousand Alaṃkārarāja Buddhas. Namo to all buddhas of identical name Alaṃkārarāja. Namo to the ten thousand Nakṣatra Buddhas. Namo to all buddhas of identical name Nakṣatra. Namo to the eighteen thousand Sālarāja Buddhas. Namo to all buddhas of identical name Sālarāja. Namo to the eighteen thousand Sālendrarāja Buddhas. Namo to all buddhas of identical name Sālendrarāja. Namo to the eighteen thousand Samantapāla Buddhas. Namo to all buddhas of identical name Samantapāla. Namo to the forty thousand Praṇidhānālaṃkāra Buddhas. Namo to all buddhas of identical name Praṇidhānālaṃkāra. Namo to the three thousand Vairocana Buddhas. Namo to all buddhas of identical name Vairocana. Namo to the three thousand Prabhāsamutsarjana Buddhas. Namo to all buddhas of identical name Prabhāsamutsarjana. Namo to the three thousand Śākyamuni Buddhas. Namo to all buddhas of identical name Śākyamuni. Namo to the thirty thousand Sūryacandraśukra Buddhas. Namo to all buddhas of identical name Sūryacandraśukra. Namo to the sixty thousand Padmottamarāja Buddhas. Namo to all buddhas of identical name Padmottamarāja. Namo to the sixty thousand Sattvadṛṣṭiprahāṇa Buddhas. Namo to all buddhas of identical name Sattvadṛṣṭiprahāṇa. Namo to the sixty hundred-thousand-ten-thousands of Siddhārthadarśin Buddhas. Namo to all buddhas of identical name Siddhārthadarśin. Namo to immeasurable hundreds, thousands, and ten-thousands named Durjaya Buddhas. Namo to all buddhas of identical name Durjaya. Namo to the two hundred million Kauṇḍinya Buddhas. Namo to all buddhas of identical name Kauṇḍinya. Namo to the three hundred million Puṣya Buddhas. Namo to all buddhas of identical name Puṣya. Namo to the six billion Mahālaṃkāra Buddhas. Namo to all buddhas of identical name Mahālaṃkāra. Namo to the eight billion Bhūtatattvadharmaniścaya Buddhas. Namo to all buddhas of identical name Bhūtatattvadharmaniścaya. Namo to the six billion Sālendrarāja Buddhas. Namo to all buddhas of identical name Sālendrarāja. Namo to the one billion eight hundred million Bhūtatattvadharmaniścaya Buddhas. Namo to all buddhas of identical name Bhūtatattvadharmaniścaya. Namo to the one billion eight hundred million Candrasūryapradīpa Buddhas. Namo to all buddhas of identical name Candrasūryapradīpa. Namo to the ten billion Niścitaprabhāsa Buddhas. Namo to all buddhas of identical name Niścitaprabhāsa. Namo to the two billion Candrasūryapradīpa Buddhas. Namo to all buddhas of identical name Candrasūryapradīpa. Namo to the two billion Mañjusvararāja Buddhas. Namo to all buddhas of identical name Mañjusvararāja. Namo to the two hundred billion Megheśvararāja Buddhas. Namo to all buddhas of identical name Megheśvararāja. Namo to the three billion Śākyamuni Buddhas. Namo to all buddhas of identical name Śākyamuni. Namo to the two thousand billion Bhayasvararāja Buddhas. Namo to all buddhas of identical name Bhayasvararāja. Namo to the four billion nayutas of Mañjusvara Buddhas. Namo to all buddhas of identical name Mañjusvara. Namo to one hundred million thousand Sukha-alaṃkāra Buddhas. Namo to all buddhas of identical name Sukha-alaṃkāra. Namo to one hundred million nayutas of hundreds of thousands of Bodhipuṣpa Buddhas. Namo to all buddhas of identical name Bodhipuṣpa. Namo to the sixty bimbaras of Vigatasarvabhaya Buddhas. Namo to all buddhas of identical name Vigatasarvabhaya. Namo to as many Sarvaguṇaparvatarājavijayanāma Buddhas as the fine dust particles of Mount Sumeru. Namo to all buddhas of identical name Guṇaparvatarājavijayanāma. Namo to as many Samantabhadra Buddhas as the ineffable hundreds of millions of nayutas of fine dust particles of a thousand buddha-fields. Namo to all buddhas of identical name Samantabhadra. Namo to all buddhas of the past, future, and present. Namo to Sandalwood Vigatasarvakleśagarbha Buddha. Namo to Guṇavikrama Buddha. Namo to Vijayavikrama Buddha. Namo to Śamacarita Buddha. Namo to Uttamaśama Buddha. Namo to Ākāśasthita Buddha. Namo to Sarvamāraripujita Buddha. Namo to Śataratna Buddha. Namo to Durjayaprabha Buddha. Namo to Īśvarakara Buddha. Namo to Divākara Buddha. Namo to Vimalaprabha Buddha. Namo to Īśvaradarśin Buddha. Namo to Suvarṇaprabhāsiṃhavikrama Buddha. Namo to Vimalaprabhāva Buddha. Namo to Avalokiteśvara Buddha. Namo to Kanakaprabhāsiṃhavikrama Buddha. Namo to Amitaprabha Buddha. Namo to Śākyamuni Buddha. Namo to Śāntagata Buddha. Namo to Śāntottama Buddha. Namo to Samantaprabhāsa-uccayottama-guṇarāja Buddha. Namo to Samantadṛś Buddha. Namo to Vajraguṇa Buddha. Namo to Kanakaprabhā-samantāvabhāsa Buddha. Namo to Acala Buddha. Namo to Samantabhadra Buddha. Namo to Samantāvabhāsa Buddha. Namo to Ratnadharmaniścita Buddha. Namo to Abhayarāja Buddha. Namo to Vimalaprabha Buddha. Namo to Prītisubhāṣitālaṃkāracintita Buddha. Namo to Vimalacandradhvajakīrti Buddha. Namo to Kusumālaṃkāraprabhākara Buddha. Namo to Hutāśana Buddha. Namo to Ratnottama Buddha. Namo to Abhayadarśin Buddha. Namo to Siṃhavikramabala Buddha. Namo to Vigatabhayaromaharṣakīrti Buddha. Namo to Vajramuni Buddha. Namo to Amṛtapa Buddha. Namo to Vajraprabharāja Buddha. Namo to Sudarśana Buddha. Namo to Śikhin Buddha. Namo to Viśvabhū Buddha. Namo to Krakucchanda Buddha. Namo to Durjaya Buddha. Namo to Akṣobhya Buddha. Namo to Rocana Buddha. Namo to Amitābha Buddha. Namo to Nimi Buddha. Namo to Ratnapradīpajvāla Buddha. Namo to Meru Buddha. Namo to Īśvara Buddha. Namo to Ratnavīryacandraprabhālaṃkāra-prabhāvasvareśvararāja Buddha. Namo to Sarvabhayakleśavigatottama-guṇa Buddha. Namo to Prathamacittotpādasmṛticchinnasaṃśayaprāptasaṃbodhichinnakleśa Buddha. Namo to Sarvakleśāndhakāracchinnasamādhyuttamarāja Buddha. Namo to Vajradṛḍhanirmathana Buddha.

1.31

"If there are sentient beings who seek the Buddha path, unless they hear the names of these buddhas they will never attain buddhahood. If there are sentient beings who get to hear the names of these buddhas, they will immediately attain buddhahood, and the grave sins of uninterrupted retribution across one hundred thousand billion kalpas in the Avīci Hell will be eliminated."

1.32

"Namo Ratnārciḥ Buddha. Namo Mahārciskandhaḥ Buddha. Namo Candanaḥ Buddha. Namo Hastottamarājaḥ Buddha. Namo Ratnottamaḥ Buddha. Namo Supratiṣṭhitajñānarājāvaraṇaḥ Buddha. Namo 'gniprabhāmatināśitāndhakāraḥ Buddha. Namo Hastindraḥ Buddha. Namo Chinnavajraḥ Buddha. Namo Devarājaḥ Buddha. Namo Sarvārthottamarājaḥ Buddha. Namo Samādhyupamānaḥ Buddha. Namo Smṛtirājaḥ Buddha. Namo Prabhāvalokanaḥ Buddha. Namo Sarvāśrayarājaḥ Buddha. Namo Suketuśrīrājaḥ Buddha. Namo Prasthānavegavaśirājaḥ Buddha. Namo Ratnārciḥ Buddha. Namo Skandhamahārciḥ Buddha. Namo Candanagandhaḥ Buddha. Namo Hastottamarājaḥ Buddha. Namo Ratnottamaḥ Buddha. Namo Supratiṣṭhitamativikramāvaraṇaḥ Buddha. Namo Mahāmatisaṃkalpaḥ Buddha. Namo Ratnagarbhaḥ Buddha. Namo 'rcipramuktaḥ Buddha. Namo Kāśyapaḥ Buddha. Namo Tārāsthitaḥ Buddha. Namo Jñānāgamaḥ Buddha. Namo Śaktamuniḥ Buddha. Namo Sarvaśokatamovikrāntarājaḥ Buddha. Namo Sarvaguṇavyūhaḥ Buddha. Namo Sarvārthasiddhaḥ Buddha. Namo 'bhayarājaḥ Buddha. Namo Sarvasattvanāyakaḥ Buddha. Namo Sarvavibhuḥ Buddha. Namo 'kṣobhyaprabhāvalokiteśvarāmitāyuḥnemiratnārcirmeruvajraḥ Buddha. Namo 'gnivikramābhijñaḥ Buddha. Namo Praśāntamatiśacīcandrasvararājaḥ Buddha. Namo Viśuddhacandramaṇḍalaḥ Buddha. Namo Asamāhitavīryapuṇyapratiṣṭhitaḥ Buddha. Namo 'kṣayamatiḥ Buddha. Namo Ratnaketuḥ Buddha. Namo Vimalaprabhāgarbhaḥ Buddha. Namo 'gnivikramābhijñaḥ Buddha. Namo Samantameghaguptaḥ Buddha. Namo Siṃhavikramābhijñaḥ Buddha. Namo Merūttamarājaḥ Buddha. Namo Jñānāgamaḥ Buddha. Namo Sad-dharmaketurakṣaḥ Buddha. Namo Suvarṇaprabhāsasiṃhavikrāntarājaḥ Buddha. Namo Samantāvabhāsakūṭottamaśrīrājaḥ Buddha. Namo Supratiṣṭhitapuṇyacintāmaṇirājaḥ Buddha. Namo Samantadarśin Buddha. Namo Śākyamuni Buddha. Namo 'mitaprabhaḥ Buddha. Namo 'rcipramuktaḥ Buddha.

1.33

"Veneration and homage to the relics, bodily images, stupas, and shrines.

1.34

"Next, veneration to the Wheel of the Dharma of the Great Canon of the Twelve Divisions of the Exalted Scripture. Within the Jambudvīpa realm, all the scriptures together comprise eighty-four thousand fascicles.

1.35

"Namo Buddhāvataṃsaka-mahāvaipulya-sūtra. Namo Mahāparinirvāṇa-sūtra. Namo Mahāprajñāpāramitā-sūtra. Namo Mahāvaipulya-mahāsaṃnipāta-sūtra. Namo Mahāvaipulya-sūryagarbha-sūtra. Namo Mahāvaipulya-candragarbha-sūtra. Namo Mahāprabhāva-dhāraṇī-sūtra. Namo Dharmolkā-dhāraṇī-sūtra. Namo Bodhisattva-mālā-sūtra. Namo Bodhisattvabhūtadarśana-samādhi-sūtra. Namo Buddhabhūmi-sūtra (or Buddha-nāma-sūtra). Namo Candrapradīpa-samādhi-sūtra. Namo Bhadrakalpika-sūtra. Namo Padma-hasta-sūtra. Namo Daśabhūmikabandhanaccheda-sūtra. Namo Mahābhiṣeka-sūtra. Namo Buddhānusmṛti-samādhi-sūtra. Namo Pañcasahasrapañcaśata-buddhanāma-sūtra. Namo Suvikrāntavikramiparipṛcchā-prajñāpāramitā-sūtra. Namo Suvarṇaprabhāsa-sūtra. Namo Ratnamegha-sūtra. Namo Dharmasaṃgīti-sūtra. Namo Bodhisattva-garbhastha-sūtra. Namo Mahākaruṇā-sūtra. Namo Sandhinirmocana-sūtra. Namo Mahāsaṃnipāta-bhadrapāla-bodhisattva-sūtra. Namo Mahāvaipulyālakṣaṇa-sūtra. Namo Guhyakādhipati-vajrapāṇi-sūtra. Namo Mahāvaipulya-dhāraṇī-sūtra. Namo Sāgaranāgarāja-sūtra. Namo Aṅgulimālīya-sūtra. Namo Akiñcana-bodhisattva-sūtra. Namo Saṅghāṭa-sūtra. Namo Sarvadharmāvalokana-sūtra. Namo Sarvabuddhaguṇapraśaṃsā-sūtra. Namo Samanetrabodhisattvapṛcchā-samādhi-sūtra. Namo Bodhisattvapiṭaka-sūtra. Namo Balavyūha-samādhi-sūtra. Namo Vidyāpāramitāpañcāśan-nirdeśa-sūtra. Namo Sucintidevaputra-sūtra. Namo Bodhisattvamālā-mūlakarma-sūtra. Namo Rāṣṭrapāla-bodhisattva-sūtra. Namo Sūryādhika-prabhāsa-samādhi-sūtra. Namo Candrottarādārikā-sūtra. Namo Antarābhava-sūtra. Namo Sumerugarbha-sūtra. Namo Buddhāvataṃsaka-tathāgatācintyaviṣayāvatāra-sūtra. Namo Śūraṅgama-samādhi-sūtra. Namo Mahābherīhāraka-sūtra. Namo Sarvabuddhāvaśyaka-sūtra.

1.36

"Veneration and homage to all the great bodhisattva-mahāsattvas of the ten directions.

1.37

"Namo Samantabhadra Bodhisattva. Namo Mañjuśrī Bodhisattva. Namo Vimalakīrti Bodhisattva. Namo Kṣitigarbha Bodhisattva. Namo Ākāśagarbha Bodhisattva. Namo Avalokiteśvara Bodhisattva. Namo Mahāsthāmaprāpta Bodhisattva. Namo Gandhahasti Bodhisattva. Namo Mahāgandhahasti Bodhisattva. Namo Bhaiṣajyarāja Bodhisattva. Namo Bhaiṣajyasamudgata Bodhisattva. Namo Vajragarbha Bodhisattva. Namo Vimukticandra Bodhisattva. Namo Maitreya Bodhisattva. Namo Maṇicūḍa Bodhisattva. Namo Vikrama Bodhisattva. Namo 'samutthita Bodhisattva. Namo Dhāraṇīśvararāja Bodhisattva. Namo Akṣayamati Bodhisattva. Namo Dṛḍhamati Bodhisattva. Namo the ninety billion, one hundred thousand [bodhisattvas] of the eastern direction, all named Brahmottama Bodhisattva. Namo the ninety billion, one hundred thousand [bodhisattvas] of the southern direction, all named Bhṛṅgodgata Bodhisattva. Namo the ninety billion, one hundred thousand [bodhisattvas] of the western direction, all named Mahāpuṇya Bodhisattva. Namo the ninety billion, one hundred thousand [bodhisattvas] of the northern direction, all named Mahābhaiṣajyarāja Bodhisattva.

1.38

"Śāriputra! You should pay veneration and homage to all the great bodhisattva-mahāsattvas of the ten directions.

1.39

"Namo Mañjuśrī Bodhisattva Mahāsattva. Namo Avalokiteśvara Bodhisattva. Namo Mahāsthāmaprāpta Bodhisattva. Namo Samantabhadra Bodhisattva. Namo Nāgottama Bodhisattva. Namo Nāgadatta Bodhisattva. Namo Jayasiddha Bodhisattva. Namo Padmottama Bodhisattva. Namo Siddhabhava Bodhisattva. Namo Dharaṇīṃdhara Bodhisattva. Namo Ratnapāṇi Bodhisattva. Namo Ratnamudrāhasta Bodhisattva. Namo Siṃhamati Bodhisattva. Namo Jayagarbha Bodhisattva. Namo Ākāśagarbha Bodhisattva. Namo Siṃhavikramaghoṣa Bodhisattva.

1.40

"Namas to such immeasurable and boundless great bodhisattva-mahāsattvas of the worlds of the ten directions.

1.41

"Veneration and homage to all the noble and sagely śrāvakas and pratyekabuddhas.

1.42

"Namo Arittha Pratyekabuddha. Namo Palita Pratyekabuddha. Namo Tagara Pratyekabuddha. Namo Yaśas Pratyekabuddha. Namo Darśana Pratyekabuddha. Namo Priyadarśana Pratyekabuddha. Namo Bodha Pratyekabuddha. Namo Gandhāra Pratyekabuddha. Namo Abharya Pratyekabuddha. Namo Rṣabha Pratyekabuddha.

1.43

"Namas to such immeasurable and boundless pratyekabuddhas.

1.44

"Having paid homage to the triratna, next comes repentance.

1.45

"Now, those who wish to make obeisance and perform kṣamā must first revere the triratna. Why is this? Because the triratna is the good friend and the field of merit for all sentient beings. If one can take refuge in it, one eliminates immeasurable sins and produces immeasurable merit, enabling practitioners to leave the suffering of birth and death and attain the bliss of liberation. Therefore, we disciples, so-and-so and the others, take refuge in all the Buddhas throughout the space of the ten directions; take refuge in all the exalted Dharmas throughout the space of the ten directions; take refuge in all the great Bodhisattvas throughout the space of the ten directions; and take refuge in all the sagely Saṅgha throughout the space of the ten directions.

1.46

"The reason we disciples perform kṣamā today is precisely because, having been in the stage of ordinary mortals since anādikāla, whether noble or lowly, our sins are naturally immeasurable. Sins have arisen either due to the three modes of karma, or faults have originated through the six sense faculties; or through improper thinking in one's own mind, or by generating attachment relying on external objects. In this way, they have developed into the ten unwholesome actions and even the eighty-four thousand gates of defilement. Yet although the aspects of sin are immeasurable, broadly speaking they do not exceed three. What are the three? The first is the hindrance of kleśa; the second is the karmāvaraṇa; the third is the hindrance of retribution. These three kinds of phenomena can obstruct the noble path as well as the supreme and wondrous benefits of devas and humans. Therefore, in the sūtras they are designated as the 'three hindrances'. Hence, the Buddhas and Bodhisattvas teach skillful means of kṣamā; if one eliminates these three hindrances, then the six sense faculties, the ten unwholesome actions, and even the eighty-four thousand gates of defilement will all become completely purified.

1.47

"Therefore, today we disciples arouse this supreme, surpassing mind to repent of the three hindrances. For those who wish to extinguish the sins of these three hindrances, with what kind of mind should one make these sins be eliminated? One should first arouse seven kinds of mental attitude as skillful means; only then can these sins be eradicated. What are the seven? The first is shame and remorse; the second is terror; the third is revulsion and dispassion; the fourth is the aspiration for bodhi; the fifth is viewing enemies and kin with equanimity; the sixth is mindfulness of repaying the Buddha's benevolence; the seventh is contemplating the intrinsic emptiness of sin.

1.48

"First, as for shame and remorse: one reflects that oneself and the Tathāgata Śākyamuni were both ordinary mortals, yet since the World-Honoured One achieved the Way, as many kalpas as the sands of dust have elapsed, while we have indulged in and been defiled by the six dusts together, drifting in birth and death with never any date of departure. This is truly the most shameful, embarrassing, disgraceful, and humiliating thing in the world.

1.49

"Second, as for terror: since one is an ordinary mortal, the actions of one's body, speech, and mind constantly correspond to sin. Because of these causes and conditions, after this life ends, one is bound to fall into the hells, the animal realm, or among the hungry ghosts to undergo immeasurable suffering. This is indeed truly frightening, terrifying, dread-inducing, and alarming.

1.50

"Third, as for revulsion and dispassion: together one should contemplate that within birth and death, there is only impermanence, suffering, emptiness, non-self, and impurity. It is as illusory as bubbles on water, rapidly arising and rapidly perishing, turning round and round like a wheel; birth, old age, sickness, and death—the eight sufferings—scorch and torment without ceasing for even a moment. All of you together, merely observe your own bodies from head to foot: inside there are only the thirty-six substances—hair of the head, hair of the body, nails, teeth, pustules, snot, and spit; the two receptacles of the raw and the digested, the large intestine, the small intestine; spleen, kidneys, heart, lungs, liver, gallbladder, stomach, fat, grease, caul, sinews, vessels, bones, and marrow; excrement and urine constantly flowing from the nine apertures. Therefore the sūtra says: 'This body is a collection of manifold sufferings, all consisting of impure things; how could anyone with wisdom take delight in this foul, fleshy body?' Since birth and death contain such manifold evil phenomena, one should deeply abhor and turn away from them.

1.51

"Fourth, as for arousing the aspiration for bodhi: the sūtra says: 'One should delight in the Buddha's body. The Buddha's body is the dharmakāya. It is born from immeasurable merit and wisdom, born from the six pāramitās, born from benevolence, compassion, sympathetic joy, and equanimity, born from the thirty-seven factors aiding bodhi; from such manifold merits and wisdom is the Tathāgata's body produced.' Those who wish to obtain this body should arouse the aspiration for bodhi, seek the sarvajñā-fruit of omniscience which is permanent, blissful, self, and pure, purify the Buddha lands, mature sentient beings, and begrudge neither body, life, nor wealth.

1.52

"Fifth, as for viewing enemies and kin with equanimity: one gives rise to a mind of loving-kindness and compassion toward all sentient beings without any notion of other or self. Why is that? If one sees enemies as different from kin, that is discrimination; through discrimination, thoughts and attachments arise; through the causes and conditions of thoughts and attachments, the defilements arise; through the causes and conditions of the defilements, bad karma is created; and through the causes and conditions of bad karma, bitter retribution is received."

1.53

"Sixth is being mindful of repaying the Buddha's kindness. In the past, throughout immeasurable kalpas, the Tathāgata gave away his head, eyes, marrow, brain, limbs, hands, feet, country, cities, wife, children, elephants, horses, and the seven precious treasures, and cultivated all manner of ascetic practices for our sake. This kindness and this virtue are truly difficult to repay. Therefore, a sūtra states: 'Even if one were to carry him atop one's head or bear him upon one's shoulders for kalpas [as numerous as] the sands of the Ganges, one still could not repay it.' If we wish to repay the Tathāgata's kindness, in this world we must be vigorous and courageous, defend against weariness, endure suffering, not begrudge our bodies or lives, establish the triratna, propagate the Mahāyāna, broadly transform sentient beings, and together enter the right path.

1.54

"Seventh is contemplating the empty nature of sin. It has no real mark; it is born from causes and conditions and exists through inversion. Since it is born from causes and conditions, it can likewise be extinguished through causes and conditions. Being born from causes and conditions refers to drawing near to evil friends and committing [misdeeds] without restraint; being extinguished through causes and conditions refers precisely to washing one's mind today and performing kṣamā. Therefore, a sūtra states: 'This mark of sin is not inside, not outside, and not in between; thus one knows that this sin is fundamentally empty.'

1.55

"Generating these seven kinds of minds, focusing one's thoughts upon all the Buddhas, worthies, and sages of the ten directions, raising one's hands with palms joined, laying everything bare with utmost sincerity, feeling shame and reforming, opening and pouring out one's heart and liver, washing clean one's intestines and stomach—when performing kṣamā in this way, what sin will not be eradicated? What obstruction will not be dissolved? If, however, one merely acts leisurely, laxly giving free rein to one's desires and thoughts, one toils one's body in vain to what benefit? Furthermore, human life is impermanent, like a turning candle; once a breath does not return, one turns straightway to ash and soil. One must then personally undergo the bitter retribution of the three paths; one cannot rely on money, wealth, or precious goods to entreat for release. In the dark and murky [underworld], an imperial pardon is nowhere in sight; one endures this suffering all alone, with no one to take one's place. Do not say, 'In this present life I have no such sin, and for that reason I cannot perform kṣamā with utter sincerity.' A sūtra states: 'Whenever ordinary beings lift a foot or take a step, there is nothing that is not sin.' Moreover, in past lives everyone fully accumulated immeasurable evil karma, which pursues the practitioner like a shadow following a form. If one does not perform kṣamā today, sinful evils will deepen by the day. For this reason, the Buddha's teaching does not permit concealing flaws, while expounding the kṣamā of prior sins was esteemed by Vimalakīrti. Thus one knows that sinking long in the ocean of suffering is truly caused by concealment. Therefore, disciple, make open confession and perform kṣamā today, not daring to conceal anything.

1.56

"What are called the three obstructions: the first is called the obstruction of kleśas; the second is named the karmic obstruction (karmāvaraṇa); the third is the obstruction of retribution. These three kinds of dharmas depend upon one another: because of kleśas, one produces evil karma; by reason of evil karma, one obtains bitter retribution. Therefore, disciple, today with a sincere mind, you should first perform kṣamā for the obstruction of kleśas.

1.57

"Furthermore, these kleśas have been rebuked in various ways by the Buddhas, bodhisattvas, and sages who have entered into the principle. These kleśas are also named 'the enemy'. Why? Because they can sever the root of sentient beings' wisdom-life. These kleśas are also named 'thieves', because they can rob sentient beings of all wholesome dharmas. These kleśas are also named 'a violent river', because they can carry sentient beings away into the great ocean of suffering that is saṃsāra. These kleśas are also named 'fetters and chains', because they can bind sentient beings within the prison of saṃsāra so that they cannot escape. These kleśas are also named 'like pythons', because they devour the true suchness of sentient beings' Buddha-nature. That the six destinies are inextricably linked, the four modes of birth never cease, evil karma is endless, and bitter retributions do not stop—you should know that all of these are the faults of kleśas. Therefore, disciple, today arouse this superior wholesome mind and take refuge in the Buddhas.

1.58

"Namo Bhadraśrī Buddha of the eastern direction; namo Ratnaketu Buddha of the southern direction; namo Prabhāsa Buddha of the western direction; namo Guṇaketu Buddha of the northern direction; namo Jālinīprabha Buddha of the south-eastern direction; namo Uttaramati Buddha of the south-western direction; namo Kusumajñāna Buddha of the north-western direction; namo Prabhāsamati Buddha of the north-eastern direction; namo Guṇaprabhāsa Buddha of the nadir; namo Gandhakuṭi Buddha of the zenith.

1.59

"Namas to all such triratnas of the ten directions exhausting the realm of space.

1.60

"We disciples, from anādikāla until today, whether receiving retribution among humans, devas, or the six destinies, possessing this mind-consciousness, have constantly harboured foolishness and delusion, filling our breasts to overflowing. Whether by reason of the roots of the three poisons we committed all sins, or by reason of the three outflows committed all sins, or by reason of the three thoughts committed all sins, or by reason of the three feelings committed all sins, or by reason of the three sufferings committed all sins, or dependent on the three nominal designations committed all sins, or craving the three existences committed all sins—such sins are immeasurable and boundless, harassing and disturbing all in the six destinies and four modes of birth. Today with shame we pay namas and perform kṣamā.

1.61

"Furthermore, disciples, from anādikāla until today, whether by reason of the four stations of consciousness we committed all sins, or by reason of the four floods committed all sins, or by reason of the four graspings committed all sins, or by reason of the four attachments committed all sins, or by reason of the four conditions committed all sins, or by reason of the four great elements committed all sins, or by reason of the four bonds committed all sins, or by reason of the four nutriments committed all sins, or by reason of the four modes of birth committed all sins—such sins are immeasurable and boundless, harassing and disturbing all sentient beings in the six destinies. Today with shame we pay namas and perform kṣamā.

1.62

"Furthermore, disciples, from anādikāla until today, whether by reason of the kleśas of the five dwelling grounds we committed all sins, or by reason of the five faculty-feelings committed all sins, or by reason of the five hindrances committed all sins, or by reason of the five parsimonies committed all sins, or by reason of the five views committed all sins, or by reason of the five minds committed all sins—such kleśas are immeasurable and boundless, harassing and disturbing all in the six destinies and four modes of birth. Today we make open confession, pay namas, and perform kṣamā.

1.63

"Furthermore, disciples, from anādikāla until today, whether by reason of the six emotional sense-faculties we committed all sins, or by reason of the six consciousnesses committed all sins, or by reason of the six perceptions committed all sins, or by reason of the six feelings committed all sins, or by reason of the six formations committed all sins, or by reason of the six cravings committed all sins, or by reason of the six doubts committed all sins—such kleśas are immeasurable and boundless, harassing and disturbing the six destinies and all four modes of birth. Today with shame we pay namas and perform kṣamā.

1.64

"Furthermore, disciples, from anādikāla until today, whether by reason of the seven outflows we committed all sins, or by reason of the seven anuśayas committed all sins, or by reason of the eight inversions committed all sins, or by reason of the eight stains committed all sins, or by reason of the eight sufferings committed all sins—such kleśas are immeasurable and boundless, harassing and disturbing all in the six destinies and four modes of birth. Today we make open confession, pay namas, and perform kṣamā.

1.65

"Furthermore, disciples, from anādikāla until today, whether by reason of the nine vexations we committed all sins, or by reason of the nine fetters committed all sins, or by reason of the nine higher conditions committed all sins, or by reason of the ten kleśas committed all sins, or by reason of the ten entanglements committed all sins, or by reason of the eleven omnipresent anuśayas committed all sins, or by reason of the twelve āyatanas committed all sins, or by reason of the sixteen views of a knower committed all sins, or by reason of the eighteen dhātus committed all sins, or by reason of the twenty-five selves committed all sins, or by reason of the sixty-two views committed all sins, or by reason of the ninety-eight anuśayas of seeing the truths and cultivating the path, the one hundred and eight kleśas blazed day and night, opening the gates of all outflows and committing all sins. Such kleśas are immeasurable and boundless, harassing and disturbing the worthies and sages as well as the four modes of birth, filling the tridhātu and extending across the six destinies, with nowhere to hide and nowhere to escape. Today, with utmost sincerity before the Buddhas of the ten directions, the venerable Dharma, and the sangha of sages, with shame we make open confession and perform kṣamā for all.

1.66

"May we disciples, by relying on the merit generated from performing this kṣamā for all kleśas such as the three poisons, in life after life have the three wisdoms illuminated, the three penetrations brightened, the three sufferings extinguished, and the three vows fulfilled. May we disciples, by relying on the merit generated from performing this kṣamā for all kleśas such as the four consciousnesses, in life after life broaden the four immeasurable minds, establish the karmas of the four faiths, extinguish the four evil destinies, and attain the four fearlessnesses.

1.67

"May we disciples, by relying on the merit generated from performing this kṣamā for the kleśas such as the five hindrances, in life after life deliver [beings of] the five destinies, plant the five roots, purify the five eyes, and accomplish the five divisions [of the dharmakāya].

1.68

"May we disciples, by relying on the merit generated from performing this kṣamā for the kleśas such as the six cravings, in life after life be complete in the ṣaḍ abhijñāḥ, fully accomplish the deeds of the ṣaṭ pāramitāḥ, never be deluded by the six dusts, and constantly practice the six wondrous practices.

1.69

"May we disciples, by relying on the merit generated from performing this kṣamā for all kleśas such as the seven outflows, eight stains, nine fetters, and ten entanglements, in life after life sit upon the seven flowers of purity, wash away dust in the eight waters, be equipped with the nine knowledges of abandonment, and accomplish the practices and vows of the daśabhūmi; and by the merit generated from performing kṣamā for all kleśas such as the eleven omnipresent anuśayas, twelve āyatanas, and eighteen dhātus, in life after life constantly cleanse our minds with the eleven understandings of emptiness, turn the twelvefold wheel [of the Dharma] with sovereign mastery, be complete in the eighteen āveṇikadharmas, and have immeasurable merits completely perfected."

1.70

The Sūtra on Karmic Retribution for Sins in Three Combined Fascicles. This sūtra has twenty-eight chapters; this single chapter is extracted for circulation.

1.71

Chapter 1: The Mahāyāna Lotus: Baoda's Questions and Answers on the Retribution of Śramaṇas

1.72

At that time, in the bodhimaṇḍa of Magadha, the radiance of the bodhi tree did not appear; its flowers withered and fell before the Buddha. The entire great assembly was startled and suspicious, and each said to the other: "Now, for what reason have the flowers of this tree in the bodhimaṇḍa fallen?" The bodhisattvas of the great assembly all gave rise to doubt and were ill at ease.

1.73

At that time, Baoda Bodhisattva stepped forward and addressed the Buddha, saying: "Why have the flowers of the bodhi tree all fallen? The colour of their light is not as usual, and the entire great assembly has given rise to doubt. We pray only that the Heavenly Honoured One will explain this for me, so that the doubts of all the great beings seated in this assembly may be completely removed."

1.74

Then the Bhagavat arose from samādhi, his radiant countenance towering and majestic, emitting light from every pore of his body. He addressed Baoda Bodhisattva, saying: "Listen closely, all of you! I shall now explain it for you. What is the reason the flowers of the bodhi tree have fallen and lost their radiance? As explained above, śramaṇas who commit evil deeds fall into places of suffering and undergo sins and boundless disasters; therefore, the flowers of the bodhi tree have lost their radiance and fallen."

1.75

Baoda stepped forward and addressed the Buddha, saying: "We pray only that the Bhagavat will describe for me the places of retribution for these śramaṇas of evil conduct."

1.76

The Buddha told Baoda Bodhisattva: "In the eastern direction there is the great Iron Enclosure Mountain. In the dark and obscure recesses within that mountain, which cannot be reached by the light of the sun and moon or by firelight, is that named hell. Within that hell there are evil śramaṇas undergoing such sins. You may go there and question those sinners: 'By what causes and conditions have you come to be born in this place? What kinds of practices did you cultivate to undergo such punishment?'"

1.77

Baoda addressed the Buddha, saying: "Bhagavat, I possess no awe-inspiring spiritual power; how could I go there? I pray that the Buddha in his great compassion will deign to extend his spiritual mindfulness, so that we may see the Avīci Hell in the eastern direction."

1.78

The Buddha said: "Excellent, excellent! You need only go now, and I shall cause you to see it."

1.79

Baoda Bodhisattva paid homage to the Buddha and departed, flying into the sky like a dragon, roaming freely. At that time, the great earth shook, and from the sky rained down precious lotus flowers drifting through the air.

1.80

Then Baoda in the space of a single thought arrived amid the Iron Enclosure Mountains in the eastern direction. The mountain ravines were dark, cavernous, and toweringly steep; in the four directions of the mountain there were no grasses or trees whatsoever, and the majesty of the sun and moon's light could not illuminate it at all.

1.81

Flanking both sides of the road ahead of Baoda were thirty-six kings who governed the hells. The kings were named: King Hengga-jin, King Bojitou, King Guangmudu, King Antouluo, King Humujian, King Yangshengji, King Dazhengsong, the King of the Blood-Drinking Yakṣas, King Andeluo, King Tuoda, King Datuoluo, King Jilishan, King Anhouluo, King Baoshou, King Jinshuji, King Da'esheng, King Niaotou, King Denghuyan, King Dengxiangya, King Dengzhensheng, King Dengguishou, King Yishou, King Jianshou, King Guang'an, King Guangding, King Wangtou, King Lizheng, King Lijian, King Moniluo, King Doucao, King Bujian, King Emu, King Shan, King Longkou, King Gui, King Nan'an, and so forth.

1.82

Catching sight of Bodhisattva Baoda from afar, all thirty-six kings clasped their hands with palms joined, stepped forward, bowed in homage, and said: "Venerable King of Great Wisdom! By what cause and condition have you entered this place of suffering? It is just like a candana tree growing amidst eraṇḍa plants."

1.83

Baoda answered: "I heard the Tathāgata, the venerated one of humans in the three realms, say: 'In the east there is the Iron Encompassing Mountain; that mountain is dark and gloomy, and the light of the sun and moon cannot reach it.' Having heard this, I have therefore come to you kings, to proceed into the hells to see the various sinners. Which of you kings can accompany me before the Great King to see those sinners undergoing suffering?"

1.84

Thereupon King Hengga-jin went together with Bodhisattva Baoda to the Great King.

1.85

At that time, catching sight of Bodhisattva Baoda coming from the gate from afar, his visage radiant and serene, the Great Ghost King stepped down from his seat, came forward, paid homage, and said: "Great Being! In this vile place today, what a wondrous thing: how can a candana tree suddenly grow within a grove of eraṇḍa?"

1.86

Then Baoda went forward and took a seat, asking the Ghost King: "In these eastern hells now, how many hells are there?"

1.87

The Ghost King replied: "Within this mountain there are immeasurable hells. In this single direction, there are thirty-two hells for śramaṇas."

1.88

Baoda asked: "What are the names of the thirty-two hells?"

1.89

The Ghost King answered: "The Iron Cart, Iron Horse, Iron Ox, and Iron Donkey Hell; the Iron Clothes Hell; the Iron Zhu Hell; the Hell of Pouring Molten Copper into the Mouth; the Flowing Fire Hell; the Iron Bed Hell; the Plowing Field Hell; the Decapitation Hell; the Foot-Burning Hell; the Iron Spear Hell; the Drinking Iron Zhu Hell; the Flying Knives Hell; the Fire Arrows Hell; the Slicing Flesh Hell; the Burning Body Hell; the Upturned Mouth with Fire Pellets Hell; the Contention Hell; the Raining Fire Hell; the Flowing Fire Hell; the Excrement and Urine Hell; the Hooking Genitals Hell; the Fire Elephant Hell; the Bleating Wailing Hell; the Iron Mallet Hell; the Collapsing and Burying Hell; the Hand-and-Foot-Burning Hell; the Copper Dog Hook-Teeth Hell; the Skin-Flaying and Blood-Drinking Hell; the Body-Dismembering Hell; the Iron House Hell; the Iron Mountain Hell; and the Flying Fire Wailing Split-Head Hell."

1.90

At that time, the Ghost King answered Baoda: "Such are the names of where sinners undergo retribution in the hells."

1.91

Sūtra on the Names of the Buddhas, Spoken by the Buddha, Fascicle One

1.92

According to the section "Spurious and False Texts Confusing the True" in the *Kaiyuan Record*: "The single scripture above was popularly called in its time the *Buddha Names Sūtra of the Horse-Headed Rākṣasa*. It seems to have been compiled in recent times, taking the twelve-fascicle version translated by [Bodhi]ruci and collating and interweaving it. From it, after taking the titles of various sūtras, it took the names of pratyekabuddhas, bodhisattvas, and arhats to serve as the sequence of the Three Jewels, thirty-two items in all. Following the homage to the Three Jewels, there is in each case a kṣamā, beneath which it further cites the apocryphal scripture of the Horse-Headed Rākṣasa, placing it at the end. Thus vulgar, crude language was intermingled with sacred words.

1.93

"Looking into who compiled it, they were utterly mediocre and ignorant. For instance, fascicle four states: 'Namo to the scripture of the *Record of Faxian*.' Listing this record among the Dharma Jewel—this was simply the Eastern Jin śramaṇa Faxian's personal travelogue of his journey to India; it was originally not a sūtra at all, so placing it in the Dharma Jewel is an extreme error. Furthermore, fascicle nine states: 'Namo to Fulouna (Pūrṇa); namo to Miduoluonizi (Maitrāyaṇīputra).' This is the name of one person, yet it was divided into two invocations. Next it says: 'Namo to Anan (Ānanda)-Luohuluo (Rāhula).' These are the names of two persons, yet were joined into one. Errors and absurdities like this are truly numerous. The masses of the foolish emulate them and heterodox groups transmit them together; if not pointed out clearly, it is feared they will defile the true teaching. Therefore I narrate this."

1.94

The *Zhenyuan Record* states: "Because this scripture intermingles vulgar and crude language with sacred words, although the base scripture is genuine, because of the spurious additions, it was judged in this manner and catalogued in the 'Record of Spurious and False Texts Confusing the True', not to be admitted into the canon. Whether it was permissible or not remained thus for several centuries. On the twenty-third day of the tenth month of the fifteenth year of the Zhenyuan era, an imperial decree was promulgated concerning the *Great Sūtra on the Names of the Buddhas*. General of the Left and Right Gate-Guarding Guards and Director of the Palace Domestic Service Ma Chengqian memorialized: 'The aforementioned scripture has not been entered into the canon catalogue; by imperial decree, the relevant office should be ordered to append it to the catalogue. As for the errors and absurdities, where they have been divided please unite them, and where united please divide them. For all such matters, I humbly request correction, so as to satisfy human hopes below and accord with the Heavenly Mind above, compiling it into the *Newly Settled Catalogue of Śākya's Teachings of the Zhenyuan Era*, transmitting it as from the Liang dynasty and appending it to the Liang era.' Collator's note: 'Now examining the national edition of the Tripiṭaka, within cases *hui* and *han*, there is also an eighteen-fascicle version of this scripture. Collating it against this thirty-fascicle version, although the number of fascicles differs, the text and meaning are entirely the same; only, for the single form of the kṣamā text, this scripture repeats it twice, while that one repeats it thrice; also, the apocryphal scripture of Baoda is present here but absent there, which is a minor difference.

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佛說佛名經 — Classical Chinese