佛說佛名經 16
English (machine translation) 16
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16.1
"Namo Vajranārāyaṇadhvaja Buddha; namo Apratihata-uttamacariya Buddha; namo Jvāla Buddha; namo Parvatottama-alaṃkāra Buddha; namo Sarvadharmārṇavottama-alaṃkāra-śīghrasthita Buddha; namo Gambhīradharmārṇava-sundaraprabha Buddha; namo Ratnārcis-parivāra-dīpaṃkara Buddha; namo Guṇārṇavaprabhācakrottama Buddha; namo Rocanottamagarbha Buddha; namo Gaganābhisaṃpūrṇa-dharmadhātu-śikharottama-dīpaṃkara Buddha; namo Avaivartika-dīpaṃkara Buddha; namo Dharmadhātugarjita Buddha; namo Saddharmadruma-parvatarāja-tejas Buddha; namo Sarvadharmārṇava-garjitarāja Buddha; namo Ratnaprabhā-dīpaṃkaradhvaja Buddha; namo Meruguṇaprabhā-tejas Buddha; namo Dharmameghagarjitarāja Buddha; namo Jñānolka-dīpaṃkararāja Buddha; namo Dharmavidyut-śīghradhvajottama Buddha; namo Dharmadīpaṃkara-vikrīḍitasiṃha Buddha; namo Jñānabala-tejaḥ-parvatarāja Buddha; namo Avaivartika-dharmadhātugarjita Buddha; namo the First-Emitted Candanagandhaprabhāvabhāsa Buddha of the Vimalā world in the Vidyutprabhā kalpa; namo the First Rocana Buddha of the Vimalā world in the Sudurviniścaya-viśuddha kalpa; namo the First Candanadīpaṃkararāja Buddha of the Suviśuddha world in the Amṛtālaṃkāra kalpa; namo the First Meruprabhottamarāja Buddha of the Vicitragandhā world in the Susthita kalpa; namo the First Anantaguṇa-vividharatnālaṃkārarāja Buddha of the Alaṃkāra world in the Sudarśana kalpa; namo the First Vajravikrīḍitarāja Buddha of the Viśuddha world in the Jvālapariśuddha kalpa; namo the First Vaiśravaṇa Buddha of the Agarhaṇīya world in the Agarhaṇīya kalpa; namo the First Ratnacandra Buddha of the First Agarhaṇīyakīrti world in the Agarhaṇīya kalpa; namo the First Acintyaprabha Buddha of the Yaśodhana world in the Agarhaṇīya kalpa; namo the First Avalokiteśvara Buddha of the Rativiśuddha world in the Viśuddhālaṃkāra kalpa; namo the First Agnibhasa Buddha of the Prabhārajas world in the Bhūtarajas kalpa; namo the First Balālaṃkārarāja Buddha of the Viśuddha world in the Brahmastuta kalpa; namo the First Sunetra Buddha of the Candradhvaja world in the Guṇaprabhālaṃkāra kalpa; namo Candanagandhacarya-samasiddhi Buddha; namo Dharmārṇavagarjita-prabhārāja Buddha; namo Vimalapravartitadharmacakra Buddha; namo Praśāntatejorāja Buddha; namo Gaganakalpa-dīpaṃkara Buddha; namo Devendragarbha Buddha; namo Vajradhvajaketu-rāja Buddha; namo Śraddhātejas Buddha; namo Ratnapuṣpagarbha Buddha; namo Sundarasūryakāya Buddha; namo Akaluṣakāya Buddha; namo Sarvajñaprabhācandra Buddha; namo Jāmbūnada-tejorāja Buddha; namo Lakṣaṇālaṃkṛtakāya Buddha; namo Vividhaprabhā-agnicandra Buddha; namo Suvipaścita-jñānaketu Buddha; namo Vimalajñāna-prabhārāja Buddha; namo Vajranārāyaṇa-vīrya Buddha; namo Adharṣaṇīyajñānasthāna Buddha; namo Samantavimala-jñānābhijña Buddha; namo Vimalanayanottama-megha Buddha; namo Siṃhajñāna Buddha; namo Vajrabodhiprabha Buddha; namo Prabhādīpāgniśikha Buddha; namo Jñānasūryaketu Buddha; namo Ratnapadma-sphuṭakāya Buddha; namo Labdhaguṇa Buddha; namo Jñānaprabhāmegha-prabha Buddha; namo Samantāvabhāsacandra Buddha; namo Anāvaraṇanīvaraṇagarjita Buddha; namo Samantaprabhā-vikrīḍitasiṃha Buddha; namo Dharmadhātugocara-matīcandra Buddha; namo Sarvagagana-pratibhānasaṃbodha Buddha; namo Prathamagandhasunāma Buddha; namo Samantasvara-praśāntagarjita Buddha; namo Amṛtaparvata-tejas Buddha; namo Dharmārṇavagarjitasvara Buddha; namo Sudṛḍhajālocchrita Buddha; namo Gaganapratibimba-uṣṇīṣa Buddha; namo Prabhācandra-paramāṇu Buddha; namo Sujñānapūrṇacandramukha Buddha; namo Viśuddhajñānapuṣpaprabha Buddha; namo Ratnārcis-parvatottamarāja Buddha; namo Vimalaguṇāgniprabha Buddha; namo Ratnacandradhvaja Buddha; namo Samādhicakrakāya Buddha; namo Ratnottama-prabhātejorāja Buddha; namo Samantajñānacarya Buddha; namo Arcissāgara-dīpaṃkara Buddha; namo Dharmavimalagarjitarāja Buddha; namo Anupamaguṇakīrtidhvaja Buddha; namo Dīrghabāhu-pūrvapraṇidhāna-vimalasūrya Buddha; namo Lakṣaṇajñānārtha-dīpaṃkara Buddha; namo Dharmasamutthita-ratnoccaghoṣa Buddha; namo Prabhottamagharbharāja Buddha; namo Dhvajārūḍha Buddha; namo Dharmārṇavapadma-vipulaśraddhā-abhayadeva Buddha; namo Dharmārṇavagarjita-prabharāja Buddha; namo Vimaladharmaparvata Buddha; namo Dharmacakraprabhoṣṇīṣa Buddha; namo Dharmasūryottama-megha Buddha; namo Dharmārṇavabhāṣitasvararāja Buddha; namo Dharmasūryajñānacakra-dīpaṃkara Buddha; namo Dharmapuṣpaketu-dhvajamegha Buddha; namo Dharmārcisparvata-keturāja Buddha; namo Dharmacaryāgambhīrottama-candra Buddha; namo Dharmajñāna-samantādarśa Buddha; namo Garbhasamantajñānāvabhāsa Buddha; namo Parvatarājottama-garbharāja Buddha; namo Samantamukhabhadra-avabhāsa Buddha; namo Sarvadharmānubaddha-vīryadhvaja Buddha; namo Dharmaratnapuṣpottama-megha Buddha; namo Śāntaprabhāgambhīroṣṇīṣa Buddha; namo Dharmaprabhāmaitrī-pratibhānaprabhāsūrya Buddha; namo Arcissāgara Buddha; namo Jñānasūrya-samantaprabha Buddha; namo Samantacakramūrdhan Buddha; namo Jñānaprabhārāja Buddha; namo Puṇyaprabhāpuṣpadīpa Buddha; namo Jñānasiṃhaketu-dhvajarāja Buddha; namo Sūryaprabhārāja Buddha; namo Ratnalakṣaṇaparvata Buddha; namo Alaṃkāraparvata Buddha; namo Sūryavikrama-samantāvabhāsa Buddha; namo Dharmajāla-saṃbodhyuttamacandra Buddha; namo Abhaya-nārāyaṇasiṃha Buddha; namo Samantajñānādvaya-vikrānta Buddha; namo Dharmapadma-sphuṭakāya Buddha; namo Guṇapuṣpottama-sāgara Buddha; namo Bodhicakra-subodha-uttamacandra Buddha; namo Dharmolkottamacandra-dīpaṃkara Buddha; namo Samantabhadra-pratibimboṣṇīṣa Buddha; namo Dharmadhvaja-dīpaṃkara Buddha; namo Vajrasāgaradhvajarāja Buddha; namo Yaśaḥparvatottama-megha Buddha; namo Candanottamacandra Buddha; namo Samantaguṇapuṣpa-tejaḥprabha Buddha; namo Sattvāvabhāsarāja Buddha; namo Padmottamapuṣpagarbha Buddha; namo Gandharcispraphottama Buddha; namo Hetupadma Buddha; namo Lakṣaṇaparvata-rocana Buddha; namo Samantaśruta-yaśodhvaja Buddha; namo Samantamukha-prabhāmeru Buddha; namo Dharmasiddhi-prabhottama Buddha; namo Guṇatejas Buddha; namo Lakṣaṇottama-dharmabalavikrānta-dhvaja Buddha; namo Dharmacakrapravartana-prabhāgarjita Buddha; namo Prabhāguṇaparvata-prajñāvabhāsa Buddha; namo Dharmacakrapravartana-candrasundarottama Buddha; namo Dharmapuṣpa-rocana-viśuddhaketu Buddha; namo Ratnapadma-prabhāgarbha Buddha; namo Ratnaparvata-meghadīpa Buddha; namo Samantabodhipuṣpa Buddha; namo Vividhaprabhottama-merugarbha Buddha; namo Prabhācakra-kūṭarāja Buddha; namo Puṇyameghacchatra Buddha; namo Dharmakūṭameghadhvaja Buddha; namo Guṇaparvata-tejas Buddha; namo Dharmacandramegha-dīparāja Buddha; namo Dharmameghayaśa-uttamacandra Buddha; namo Dharmacakrabalamegha Buddha; namo Gandhadhvajajñāna-tejas Buddha; namo Dharmacakra-viśuddhottamacandra Buddha; namo Kanakaparvata-tejābhijña Buddha; namo Bhadramukha-merutejas Buddha; namo Samantamati-meghagarjita Buddha; namo Dharmabalottama-parvata Buddha; namo Gandharcis-uttamamukharāja Buddha; namo Kanakamaṇiparvata-svara Buddha; namo Mūrdhagarbha-sarvadharma-prabhācakra Buddha; namo Dharmacakradīpa-tejas Buddha; namo Parvatakūṭottama-tejas Buddha; namo Samantavīryolka-prabhāmegha Buddha; namo Samādhibhadra-ratnadevamukuṭa-prabha Buddha; namo Uttamaratnaprabha Buddha; namo Dharmolkaratnaviāna-svara Buddha; namo Dharmaratiprabhāsiṃha Buddha; namo Alaṃkāralakṣaṇa-candradhvaja Buddha; namo Prabhāparvata-vidyud-valāhaka Buddha; namo Vimaladhvaja Buddha; namo Apratihatadharma-gaganaprabha Buddha; namo Prasannajñānapuṣpa-sphuṭakāya Buddha; namo Lokasundaraprabhā-svara Buddha; namo Dharmasamādhi-prabhāsvara Buddha; namo Dharmasvara-bahugarbha Buddha; namo Dharmārcissāgara-svara Buddha; namo Tryadhvalakṣaṇa-pratibimbatejas Buddha; namo Udgatadharmacakra-prabha Buddha; namo Dharmadhātusiṃhaprabha Buddha; namo Rocanottama-meru Buddha; namo Sarvasamādhisāgara-siṃha Buddha; namo Samantaprabhāmati-dīpaṃkara Buddha; namo Dharmadhātupura-dīpaṃkara Buddha; namo Samantamukhagarjita-prabhārāja Buddha; namo Bhadramukha Buddha; namo Samantaprabhāmukha Buddha; namo Garbharāja Buddha; namo Dharmadhātu-dīpaṃkara Buddha; namo Gaganaparvatāvabhāsa Buddha; namo Anilanetra Buddha; namo Nāgendrarāja Buddha; namo Samantāvabhāsa-uttamamerurāja Buddha; namo Apratihata-gaganajñāna-ketudhvajarāja Buddha; namo Samantajñānaprabhā-vabhāsadaśadiggarijita Buddha; namo Megharājagarjitasvara Buddha; namo Amoghadarśin Buddha; namo Samantāvabhāsa Buddha; namo Satyaghoṣa Buddha; namo Mañjusvara Buddha; namo Dharmārcisprabha Buddha; namo Suvarṇaratnakṛta-dhātusundara Buddha; namo Kanakajambūdhvaja-sūnurocana-prabha Buddha; namo Suvarṇaśataprabha Buddha; namo Satyakīrti Buddha; namo Amoghayaśas Buddha; namo Sūryapriya Buddha; namo Siddharthajñānārtha Buddha; namo Samantabhadra Buddha; namo Vimalaprabhāketurāja Buddha; namo Ratnārcis Buddha; namo Sūryacandra Buddha; namo Samudrottama Buddha; namo Dharmadhvaja Buddha; namo Anantaguṇarāja Buddha; namo Ratnagarbha Buddha; namo Vimalamukha Buddha; namo Amitāyuḥpuṣpa Buddha; namo Ratnakūṭa Buddha; namo Sarvavibhu Buddha; namo Jñānodgata Buddha; namo Samantagupta Buddha; namo Vigatamalaprabha Buddha; namo Guṇamukha Buddha; namo Sundaraguṇaparvata Buddha; namo Narendrarāja Buddha; namo Anuttarapuṣpa Buddha; namo Abhayabalarāja Buddha; namo Siṃhāśrayarāja Buddha; namo Nāgendrarāja Buddha; namo Īśvararāja Buddha; namo Samantavikīrṇa-kanakaprabha Buddha; namo Vikrānta Buddha; namo Kanakaparvata-ratnacchatra Buddha; namo Suvarṇapuṣpārcis-prabha Buddha; namo Matiprabha Buddha; namo Sahasraprabha Buddha; namo Varasundarajñānarāja Buddha; namo Ratnacchatradīparāja Buddha; namo Matidhvaja-suraṅgamarāja Buddha; namo Vimalagarbha Buddha; namo Prabhālakṣaṇa Buddha; namo Kanakārcisprabha Buddha; namo Kanakāvadāta-prabhāgarbha Buddha; namo Avalokiteśvara Buddha; namo Balavaduttama-balarāja Buddha; namo the past Buddhas of divided bodies; namo the present immeasurable Buddhas; namo the Buddhas of a billion dhvajarāja lights; namo Vigatamala-jāmbūnadavālukā Buddha; namo Amitaprabha Buddha; namo Sūryamaṇḍalaprabhārāja Buddha; namo Gandhahastin Buddha; namo Siṃhakoṭyākāra Buddha; namo Siṃhavikrīḍita Buddha; namo Samantaprabhāguṇa-parvatarāja Buddha; namo Supratiṣṭhita-guṇaratnarāja Buddha; namo Ratnapuṣpālaṃkārarāja Buddha; namo Durjaya Buddha; namo Merulakṣaṇa Buddha; namo Merudīparāja Buddha; namo Ratnaguṇa Buddha; namo Ratnacandra Buddha; namo Ratnārcis Buddha; namo Ratnavyūha Buddha; namo Durjayasiṃhaghoṣa Buddha; namo Mahāprabhārāja Buddha; namo Akṣobhya Buddha; namo Bhaiṣajyarāja Buddha; namo Alaṃkāra Buddha; namo Rucika Buddha; namo Candracchatra Buddha; namo Samantaprabha Buddha; namo Ratnarāja Buddha; namo Vipaśyin Buddha; namo Śikhin Buddha; namo Viśvabhū Buddha; namo Krakucchanda Buddha; namo Kanakamuni Buddha; namo Kāśyapa Buddha; namo Meghasvararāja Buddha; namo Jñānadharmagarbha Buddha; namo Candanapuṣpa Buddha; namo Candanapatra Buddha; namo Mañjughoṣa Buddha; namo Anuttarottama Buddha; namo Amṛtadundubhi Buddha; namo Vipaśyin Buddha; namo Sūryacandraprabha Buddha; namo Ajitaprabha Buddha; namo Saṃpūrṇālaṃkārarāja Buddha; namo Prabhaspharaṇaguṇarāja Buddha; namo Mardanacaturmāra-siṃhanādarāja Buddha; namo Vajrābhedya Buddha; namo Vaiḍūryaprabha Buddha; namo Sumeruparvatarāja Buddha; namo Viśuddhabhūmi-prabhārāja Buddha; namo Samantaprabha Buddha; namo Samantāvabhāsa Buddha; namo Samantaviśuddha Buddha; namo Tamālapatracandanagandha Buddha; namo Candanagandhaprabha Buddha; namo Maṇidhvaja Buddha; namo Praharṣagarbha-maṇiratnakūṭa Buddha; namo Sarvalokapriyadarśana-mahāvīryottama Buddha; namo Maṇidhvaja-dīpaprabha Buddha; namo Jñānolkāvabhāsa Buddha; namo Sāgaraguṇaprabha Buddha; namo Vajradṛḍha-samantavikīrṇa-kanakaprabha Buddha; namo Mahābala-vīryavikrānta Buddha; namo Mahākaruṇāprabha Buddha; namo Maitrībalarāja Buddha; namo Maitrīgarbharāja Buddha; namo Candanaguhā-alaṃkārottama Buddha; namo Bhadramukha Buddha; namo Sumati Buddha; namo Vipulālaṃkārarāja Buddha; namo Kanakapuṣpaprabha Buddha; namo Ratnacchatrābhyavakāśa-īśvararāja Buddha; namo Gaganaratnapuṣpaprabha Buddha; namo Vaiḍūryālaṃkārarāja Buddha; namo Samantadṛśyarūpakāyaprabha Buddha; namo Acalajñānaprabha Buddha; namo Pramardanasarvamārarāja Buddha; namo Dhanaprabha Buddha; namo Jñānottama Buddha; namo Maitreyavimalaprabha Buddha; namo Lokaviśuddhaprabha Buddha; namo Suśāntacandrasvara-varasundarajñānarāja Buddha; namo Nāgakula-uttarajñāna-vararāja Buddha; namo Sūryacandraprabha Buddha; namo Sūryacandramaṇiprabha Buddha; namo Matipatākottamarāja Buddha; namo Siṃhanāda-vaśavartībalarāja Buddha; namo Mañjusvarottamarāja Buddha; namo Nityaprabhādhvaja Buddha; namo Avalokiteśvara-dīparāja Buddha; namo Matitejadīparāja Buddha; namo Dharmottamarāja Buddha; namo Meruprabha Buddha; namo Sumanāpuṣpaprabha Buddha; namo Udumbarapuṣpa-viśiṣṭarāja Buddha; namo Mahāmatibalarāja Buddha; namo Akṣobhya-muditaprabha Buddha; namo Apramāṇasvararāja Buddha; namo Dhanaprabha Buddha; namo Kanakasāgaraprabha Buddha; namo Mahābhijñāprabha Buddha; namo Parvatasāgaramati-vaśavartīrāja Buddha; namo Sarvadharmalakṣaṇa-paripūrṇarāja Buddha; namo Śākyamuni Buddha; namo Vajrābhedya Buddha; namo Samantaprabha Buddha; namo Nāgarāja Buddha; namo Vīryasena Buddha; namo Vīryanandin Buddha; namo Ratnāgni Buddha; namo Ratnacandraprabha Buddha; namo Amoghadarśin Buddha; namo Ratnacandra Buddha; namo Vimala Buddha; namo Vigatamala Buddha; namo Śūradatta Buddha; namo Viśuddha Buddha; namo Viśuddhadatta Buddha; namo Varuṇa Buddha; namo Varuṇadeva Buddha; namo Dṛḍhaguṇa Buddha; namo Candanaguṇa Buddha; namo Anantakuḍavaprabha Buddha; namo Prabhāguṇa Buddha; namo Aśokaguṇa Buddha; namo Nārāyaṇa Buddha; namo Guṇapuṣpa Buddha; namo Padmaprabhā-vikrīḍitābhijña Buddha; namo Dhanaguṇa Buddha; namo Guṇasmṛti Buddha; namo Suyaśoguṇa Buddha; namo Rohitārcisdhvajarāja Buddha; namo Suvikrāntaguṇa Buddha; namo Yuddhajaya Buddha; namo Suvikrānta Buddha; namo Samantāt-vyūhaguṇa Buddha; namo Ratnapuṣpavikrānta Buddha; namo Ratnapuṣpa-susthita-śālarāja Buddha; namo Bhadraguṇa Buddha; namo Amitaprabha Buddha; namo Dhāraṇīvikrīḍita Buddha; namo Śūraṅgamasamādhi-balarāja Buddha; namo Anuttaraguṇa Buddha; namo Sudarśanasamādhi-vaśavartīrāja Buddha; namo Abhijñāvaśavartin Buddha; namo Arūpalakṣaṇa Buddha; namo Aśabdalakṣaṇa Buddha; namo Agandhalakṣaṇa Buddha; namo Arasalakṣaṇa Buddha; namo Aspraṣṭavyalakṣaṇa Buddha."
16.2
"Next, pay homage to the great Dharma-wheel canon of the twelvefold noble scriptures:
16.3
"Namo the Sūtra on the Seven Matters; namo the Sūtra on the Parable of Salty Water; namo the Sūtra on the Seven Bases and Three Contemplations; namo the Sūtra on the Nine Untimely Deaths; namo the Sūtra on the Noble Eightfold Path; namo the Sūtra on the Parable of the Five Aggregates; namo the Sūtra on the Turning of the Wheel of the Dharma; namo the Sūtra on the Noble Dharma Seal; namo the Saṃyuktāgama Sūtra; namo the Sūtra on Not Guarding One's Own Mind; namo the Sūtra on the Fragrance of the Virtue of Precepts; namo the Sūtra on Bhikṣus Listening to Offerings; namo the Sūtra on the Horse Having Three Characteristics; namo the Sūtra on the Parable Comparing a Horse's Eight Behaviors to a Person; namo the Sūtra on the Bhikṣu Seeking Suicide to Avoid Bad Repute; namo the Sūtra on Phenomena Associated with Precepts; namo the Sūtra on the Thirty-Seven Chapters of Dhyāna Practice; namo the Sūtra on the Meaning of the Noble Dharma; namo the Loutan jing; namo the Mahāparinirvāṇa Sūtra; namo the Fo banniehuan jing; namo the Great Sūtra on Prostrating in the Six Directions; namo the Sūtra on the Brahma Net of Sixty-Two Views; namo the Sūtra on the Ten Retribution Dharmas; namo the Sūtra on the Fruits of the Ascetic; namo the Sūtra on the Brahmin Ambaṭṭha; namo the Sūtra on the Family Names and Personal Names of the Parents of the Seven Buddhas; namo the Sūtra on the Brahmin Araṇemi Asking about the Most Venerable Caste; namo the Collected Biographies of the Worthies and Nobles; namo the Mahāprajñāpāramitā Sūtra; namo the Collection of the Six Perfections; namo the Collection of Bodhisattva Jātakas; namo the Collection of Saṅgharakṣa; namo the Condensed Collection of the Bo jing; namo the Sūtra on Contemplation; namo the Sūtra on the Buddha as Physician; namo the Abridged Collection on Distinguishing Karmic Retribution; namo Nāgārjuna's Essential Verses of Admonition to Kings; namo the Sūtra of Miscellaneous Parables; namo the Collection of Parables on the Rākṣasa of Ignorance; namo the Collection of Miscellaneous Dhāraṇīs; namo the Collection of the Buddha's Former Deeds; namo the Sūtra of One Hundred Selected Avadānas; namo the Collection of One Hundred Parables; namo the Old Sūtra of Miscellaneous Parables; namo the Collection of Parables on the Dharmapada; namo the Dharmapada Sūtra; namo the Sūtra of Forty-Two Sections; namo the Secret Essential Methods of Dhyāna.
16.4
"Reverently pay homage to all the great bodhisattva-mahāsattvas of the ten directions:
16.5
"Namo Vimalagarbha Bodhisattva; namo Vigatamalagarbha Bodhisattva; namo Nānāpratibhānālaṃkāragarbha Bodhisattva; namo Mahāprabhājālagarbha Bodhisattva; namo Mahākanakaparvataprabhāprabhāvarājagarbha Bodhisattva; namo Śuddhaprabhāprabhāvarājagarbha Bodhisattva; namo Sarvalakṣaṇālaṃkāraśuddhaguṇagarbha Bodhisattva; namo Vajrajvālāguṇalakṣaṇālaṃkāragarbha Bodhisattva; namo Jvālāgarbha Bodhisattva; namo Nakṣatrarājaprabhāsagarbha Bodhisattva; namo Gagana-apratihātavicitrasvaragarbha Bodhisattva; namo Dhāraṇīguṇadhārisarvalokapraṇidhānagarbha Bodhisattva; namo Sāgarālaṃkāragarbha Bodhisattva; namo Sumeruguṇagarbha Bodhisattva; namo Viśuddhasarvaguṇagarbha Bodhisattva; namo Tathāgatagarbha Bodhisattva; namo Buddhaguṇagarbha Bodhisattva; namo Prabhāguṇarāja Bodhisattva; namo Dhāraṇīśvararāja Bodhisattva; namo Dhāraṇī Bodhisattva; namo Sattvarogocchedaka Bodhisattva; namo Sarvasattvarogacikitsaka Bodhisattva; namo Muditāsmṛti Bodhisattva; namo Nirvinnamati Bodhisattva; namo Nityaduḥkhanirvid Bodhisattva; namo Candrabhas Bodhisattva; namo Varuṇa Bodhisattva; namo Indradeva Bodhisattva; namo Mahāmati Bodhisattva; namo Hitamati Bodhisattva; namo Jian-yue Bodhisattva; namo King Śibi Bodhisattva; namo Sarvavijaya Bodhisattva; namo Jñānamahāpṛthivī Bodhisattva; namo Kuśa Bodhisattva; namo Araṇemi Bodhisattva; namo King Mūrdhagata Bodhisattva; namo Uttara Bodhisattva; namo Sarvadāna Bodhisattva; namo King Dīrghāyu Bodhisattva.
16.6
"Namas to all such measureless and boundless great bodhisattva-mahāsattvas of the worlds of the ten directions.
16.7
"Reverently pay homage to all the noble and worthy śrāvakas and pratyekabuddhas.
16.8
"Having paid homage to the Triratna, next perform kṣamā.
16.9
"Now, those who wish to perform kṣamā must first revere the Triratna. Why is that? The Triratna is the good friend and field of merit for all sentient beings. If one can take refuge in them, they will extinguish measureless sins, increase measureless merit, and enable the practitioner to leave the suffering of saṃsāra and attain the bliss of liberation. Therefore, we disciples, so-and-so and the rest, take refuge in all the Buddhas of the ten directions throughout the entire realm of space; take refuge in all the noble Dharmas of the ten directions throughout the entire realm of space; take refuge in all the great bodhisattvas of the ten directions throughout the entire realm of space; and take refuge in all the noble Saṅgha of the ten directions throughout the entire realm of space.
16.10
"The reason why we disciples perform kṣamā today is precisely that since anādikāla we have been in the stage of ordinary beings; regardless of noble or base, our sins are naturally measureless. Either through the three karmas sins are generated, or from the six sense faculties faults arise; either internally from one's own improper reflection, or dependent on external objects arising in defiled attachment; proceeding thus up to the ten unvirtuous actions, augmenting the eighty-four thousand gates of afflictive toil. Yet although the marks of these sins are measureless, broadly speaking they do not exceed three. What are the three? The first is the hindrance of afflictions; the second is the hindrance of karma; the third is the hindrance of retribution. These three kinds of dharmas can obstruct the noble path as well as the superior, marvelous good things of humans and devas; therefore, in the sūtras they are designated as the three hindrances. For this reason, the Buddhas and bodhisattvas have taught skillful means: if one performs kṣamā and eradicates these three hindrances, then the six sense faculties, the ten unvirtuous actions, and even the eighty-four thousand gates of afflictive toil will all be purified.
16.11
"Therefore, today we disciples arouse this supreme, superior mind to perform kṣamā for the three hindrances. If one wishes to eradicate the sins of these three hindrances, with what kind of mind should one act so that these sins can be eradicated? One must first arouse seven kinds of minds to serve as skillful means, and only then can these sins be eradicated. What are the seven? The first is shame and remorse; the second is fear and dread; the third is aversion and revulsion; the fourth is generating the bodhicitta; the fifth is impartiality toward enemies and kin; the sixth is mindfulness of repaying the Buddha's kindness; the seventh is contemplating the emptiness of the nature of sin.
16.12
"First, regarding shame and remorse: one reflects that oneself and Śākyamuni Tathāgata were originally both ordinary beings, yet since the World-Honoured One attained awakening, as many kalpas as dust grains and sands have already passed, while we together have remained deeply attached to the six sense objects, wandering in saṃsāra without any end in sight. Under heaven, this is truly worthy of shame, remorse, humiliation, and disgrace.
16.13
"Second, regarding fear and dread: since we are ordinary beings, our karmas of body, speech, and mind are constantly associated with sin. Through these causes and conditions, after life ends, we ought to fall into the hells, animals, and hungry ghosts to endure measureless suffering. This is truly worthy of shock, fear, dread, and terror.
16.14
"Third, regarding aversion and revulsion: we should together contemplate that within saṃsāra there are only impermanence, suffering, emptiness, non-self, impurity, and falsity—like bubbles on the water, quickly rising and quickly perishing; revolving back and forth like a cart wheel; birth, old age, sickness, and death—the eight sufferings mutually tormenting without a moment's rest. Let all of you together merely observe your own bodies from head to foot, wherein there are only thirty-six foul things: hair, bodily hair, nails, teeth, bags of pus, tears and saliva, the two repositories of raw and digested food, large intestine, small intestine, spleen, kidneys, heart, lungs, liver, gallbladder, stomach, fat, grease, caul, membrane, sinews, vessels, bones, and marrow, with feces and urine constantly flowing from the nine orifices. Therefore, a sūtra says: 'This body is an accumulation of many sufferings; all of it consists of impure things. What wise person could take pleasure in this body of foul-smelling flesh?' Since saṃsāra possesses such various evil dharmas, it is deeply worthy of aversion and revulsion.
16.15
"Fourth, regarding generating the bodhicitta: a sūtra says: 'One should delight in the body of the Buddha.' The Buddha's body is none other than the Dharmakāya. It is born of measureless merit and wisdom; born of the six pāramitās; born of loving-kindness, compassion, sympathetic joy, and equanimity; born of the thirty-seven factors contributing to awakening; born of such various kinds of merit and wisdom is the body of the Tathāgata. Those who wish to obtain this body should generate the bodhicitta to seek omniscience, the fruit of sarvajña which is permanence, bliss, self, and purity, to purify the Buddha-fields and bring sentient beings to maturity, begrudging nothing of their body, life, or wealth.
16.16
"Fifth, regarding impartiality toward enemies and kin: one should arouse a mind of loving-kindness and compassion toward all sentient beings, free from notions of other and self. Why is that? If one sees enemies as different from kin, that is discrimination; through discrimination, attachments to thoughts arise; with attachment to thoughts as condition, the afflictions arise; with afflictions as condition, unwholesome karma is created; with unwholesome karma as condition, painful results are obtained.
16.17
"Sixth, regarding mindfulness of repaying the Buddha's kindness: throughout measureless kalpas in the past, the Tathāgata gave away his head, eyes, marrow, and brain; limbs, hands, and feet; kingdoms, cities, wives, and children; elephants, horses, and the seven precious treasures; and for our sake practiced all ascetic austerities. This kindness and this virtue are truly difficult to repay. Therefore, a sūtra says: 'Even if one carried him on the crown of one's head and bore him upon one's shoulders for kalpas as many as the sands of the Ganges, one still could not repay it.' If we wish to repay the Tathāgata's kindness, we must in this life be valiant and vigorous, withstand fatigue and endure suffering, not begrudge body or life to establish the Triratna, propagate the Mahāyāna, and broadly transform sentient beings to enter together into the right path.
16.18
"Seventh, regarding contemplating the emptiness of the nature of sin: it has no true mark, but is born of causes and conditions and exists through inversion. Since it is born of causes and conditions, it can likewise be extinguished through causes and conditions. Being born of causes and conditions means drawing near to evil friends and committing evil without reason. Being extinguished through causes and conditions means washing one's heart and performing kṣamā today. Therefore, a sūtra says: 'The mark of this sin is not inside, not outside, and not in between. Therefore, know that this sin is originally empty.'
16.19
"Arousing such seven kinds of minds, and focusing the mind on the Buddhas and noble worthies of the ten directions, one joins the hands, palms together, completely and sincerely exposes oneself, feeling shame and reforming, pouring out one's heart and washing clean the entrails. In performing kṣamā in this way, what sin would not be eradicated, what hindrance would not be dissolved? If, on the other hand, one remains unhurried, lax, and indulges one's inclinations, one merely wears out one's physical form in vain—what benefit could there be? Moreover, human life is impermanent, like a moving torch: once a single breath fails to return, one immediately turns to ashes and earth; the painful retributions of the three bad destinies must then be personally endured, and one cannot offer money or precious goods to seek release. In murky darkness, pardon is without end; alone one suffers this torment, with no one to endure it in one's place. Do not say, 'In my present life I do not have such sins, so I cannot perform sincere kṣamā.' A sūtra says: 'Whenever an ordinary person lifts a foot or takes a step, it is nothing other than sin.' Furthermore, in past lives all have accumulated measureless evil karma, which pursues the practitioner like a shadow following a form. If one does not perform kṣamā today, the sins and evils will grow deeper day by day; therefore, concealing one's faults is not permitted in the Buddha's teaching. Performing kṣamā for past sins is praised by Vimalakīrti; know therefore that sinking long into the sea of suffering truly stems from concealing [them].
16.20
"Therefore, today we disciples openly confess and perform kṣamā, not daring to conceal [anything]. The so-called three hindrances are: first, the hindrance of afflictions; second, the hindrance of karma; third, the hindrance of retribution. These three dharmas are mutually dependent: through afflictions, evil karma arises; through the condition of evil karma, painful results are obtained.
16.21
"Therefore, today we disciples with sincere minds should first perform kṣamā for the hindrance of afflictions. Moreover, these afflictions are rebuked in various ways by the Buddhas, bodhisattvas, and noble ones who have penetrated the truth; these afflictions are also termed an enemy. Why? Because they can cut off sentient beings' root of the life of wisdom. These afflictions are also termed a thief, because they can rob sentient beings of all wholesome dharmas. These afflictions are also termed a violent river, because they can wash sentient beings into the great sea of the suffering of saṃsāra. These afflictions are also termed fetters, because they can bind sentient beings in the prison of saṃsāra so that they cannot escape. These afflictions are also termed like a python, because they devour sentient beings' tathatā Buddha-nature. That the six destinies entangle and the four modes of birth never cease, that evil karma is endless and painful retributions do not rest—know that all are the faults and calamities of afflictions. Therefore, today we disciples arouse this superior wholesome mind and take refuge in the Buddha."
16.22
"Namo Jinguangming (Golden Light) Buddha of the east; namo Da Xumi (Great Sumeru) Buddha of the south; namo Miaole (Wondrous Joy) Buddha of the west; namo Juweiyizhi (Endowed with Dignified Demeanor and Wisdom) Buddha of the north; namo Fazhongzun (Venerable of the Dharma Seeds) Buddha of the southeast; namo Dizhuang (Truth Banner) Buddha of the southwest; namo Kaihua Pusa (Transforming Bodhisattva) Buddha of the northwest; namo Huijingjin (Wisdom and Diligence) Buddha of the northeast; namo Yimaobufang (Hair-Not-Standing) Buddha of the nadir; namo Wushu Jingjin Xingfeng (Countless Diligence and Abundance) Buddha of the zenith.
16.23
"We pay homage to all such Triratnas throughout the realms of space in the ten directions.
16.24
"We, the disciples, from the beginningless past down to the present day, whether receiving retribution in the six destinies of humans and devas, having this consciousness and mind constantly harboring folly and confusion that crowds our breasts, have committed all sins on account of the roots of the three poisons; or have committed all sins on account of the three outflows; or have committed all sins on account of the three perceptions; or have committed all sins on account of the three feelings; or have committed all sins on account of the three sufferings; or have committed all sins due to the three designations; or have committed all sins out of craving for the three realms of existence. Such sins are immeasurable and boundless, troubling and confounding all [beings of] the six destinies and four modes of birth. Today, with shame and conscience, we take refuge and repent.
16.25
"Furthermore, we, the disciples, from the beginningless past down to the present day, have committed all sins on account of the four stations of consciousness; or have committed all sins on account of the four currents; or have committed all sins on account of the four graspings; or have committed all sins on account of the four attachments; or have committed all sins on account of the four conditions; or have committed all sins on account of the four great elements; or have committed all sins on account of the four bonds; or have committed all sins on account of the four nutriments; or have committed all sins on account of the four modes of birth. Such sins are immeasurable and boundless, troubling and confounding all sentient beings of the six destinies. Today, with shame and conscience, we take refuge and repent.
16.26
"Furthermore, we, the disciples, from the beginningless past down to the present day, have committed all sins on account of the afflictions of the five grounds of dwelling; or have committed all sins on account of the five feeling faculties; or have committed all sins on account of the five hindrances; or have committed all sins on account of the five meannesses; or have committed all sins on account of the five views; or have committed all sins on account of the five minds. Such afflictions are immeasurable and boundless, troubling and confounding all [beings of] the six destinies and four modes of birth. Today, we disclose them, take refuge, and repent.
16.27
"Furthermore, we, the disciples, from the beginningless past down to the present day, have committed all sins on account of the six sensory faculties; or have committed all sins on account of the six consciousnesses; or have committed all sins on account of the six perceptions; or have committed all sins on account of the six feelings; or have committed all sins on account of the six activities; or have committed all sins on account of the six cravings; or have committed all sins on account of the six doubts. Such afflictions are immeasurable and boundless, troubling and confounding all [beings of] the six destinies and four modes of birth. Today, with shame and conscience, we take refuge and repent.
16.28
"Furthermore, we, the disciples, from the beginningless past down to the present day, have committed all sins on account of the seven outflows; or have committed all sins on account of the seven latent tendencies; or have committed all sins on account of the eight inversions; or have committed all sins on account of the eight defilements; or have committed all sins on account of the eight sufferings. Such afflictions are immeasurable and boundless, troubling and confounding all [beings of] the six destinies and four modes of birth. Today, we disclose them, take refuge, and repent.
16.29
"Furthermore, we, the disciples, from the beginningless past down to the present day, have committed all sins on account of the nine annoyances; or have committed all sins on account of the nine fetters; or have committed all sins on account of the nine higher conditions; or have committed all sins on account of the ten afflictions; or have committed all sins on account of the ten entanglements; or have committed all sins on account of the eleven pervasive latent tendencies; or have committed all sins on account of the twelve āyatanas; or have committed all sins on account of the sixteen views of a self; or have committed all sins on account of the eighteen dhātus; or have committed all sins on account of the twenty-five selves; or have committed all sins on account of the sixty-two views; or have committed all sins because the ninety-eight latent tendencies of seeing the truths and cultivation, and the one hundred and eight kleśas blazed day and night, opening all gates of outflows. Such afflictions are immeasurable and boundless, troubling and confounding the worthy and noble ones as well as the four modes of birth, filling the three realms and spanning 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 Noble Assembly, with shame and conscience we disclose and repent them all.
16.30
"May we, the disciples, by virtue of the merit generated from repenting all such afflictions as the three poisons, in life after life have our three wisdoms bright, our three knowledges clear, our three sufferings extinguished, and our three vows fulfilled.
16.31
"May we, the disciples, by virtue of the merit generated from repenting all such afflictions as the four consciousnesses, in life after life broaden our four immeasurable minds, establish the karmic deeds of the four confidences, have the four evil destinies extinguished, and attain the four fearlessnesses.
16.32
"May we, the disciples, by virtue of the merit generated from repenting all such afflictions as the five hindrances, in life after life cross over the five destinies, establish the five faculties, purify the five eyes, and accomplish the five dharmakāya attributes.
16.33
"May we, the disciples, by virtue of the merit generated from repenting all such afflictions as the six cravings, in life after life be endowed with the six abhijñās, fulfill the practice of the six pāramitās, not be deluded by the six sensory dusts, and constantly practice the six wondrous activities.
16.34
"May we, the disciples, by virtue of the merit generated from repenting all such afflictions as the seven outflows, eight defilements, nine fetters, and ten entanglements, in life after life sit upon the seven flowers of purity, wash away dust in the eight waters, be endowed with the nine wisdoms of abandoning, and accomplish the practices of the ten bhūmis. May the merit generated from repenting all afflictions such as the eleven pervasive latent tendencies, the twelve āyatanas, and the eighteen dhātus, cause us in life after life constantly to wash our minds with the eleven understandings of emptiness, freely turn the twelve-spoked wheel of the Dharma, be endowed with the eighteen āveṇikadharmas, and make immeasurable merits entirely complete."
16.35
Mahāyāna Lotus Sūtra on the Questions and Answers of Baoda Regarding Retribution of Śramaṇas
16.36
Shortly afterward, Baoda entered a hell called the Hell of Swallowing Burning Pellets with Upturned Mouths. Why is it called the Hell of Swallowing Burning Pellets with Upturned Mouths? That hell is eighty yojanas in length and breadth. In that hell, iron walls and nets surround it, and blazing flames rise up together to burn the sinners. At the four corners of that city, violent winds come and blow upon these iron walls, which stir, disperse, and transform into iron pellets that rain down in streams. The pellets on eight sides have cutting edges as sharp as weapon points, and flames burst forth from them together. In the open sky, they clash and crash against one another, sounding also like thunder.
16.37
In the south gate were hundreds of thousands of sinners. Śramaṇas came and entered among them, crying out such words as: 'What sin have I committed now, that I have come to enter this place and suffer retribution like this?' Raising their voices, they shrieked loudly, their bodies shattering and cracking; smoke and fire arose together and entered into them. Fire pellets from the air entered down through their mouths and exited through the soles of their feet, and fire also blazed from the pores of their bodies. Day and night they suffered immeasurable retribution.
16.38
Baoda asked the horse-headed rākṣasa: 'What sins did these śramaṇas commit, to suffer such agony?'
16.39
The horse-headed rākṣasa replied: 'These śramaṇas received the Buddha's pure precepts but did not fear sinning. With their own hands they plucked fruits belonging to the saṅgha, eating them themselves and giving them to others without feeling shame. Because of these causes and conditions, they fell into this hell. When they emerge from this hell, if they manage to become human, they will be mute and unable to speak.'
16.40
Hearing this, Baoda wept with sorrow and departed.
16.41
Sūtra on the Names of the Buddhas, Fascicle Sixteen
Linked texts (1)
- 佛說佛名經 — Classical Chinese