佛說佛名經 19

English (machine translation) 19

Language: English

19.1

At that time, the Buddha said to Śāriputra: "To state the essential: the presently existing Buddhas cannot be completely spoken of. Śāriputra! Suppose there are worlds as numerous as the sands of the Ganges in the east, worlds as numerous as the sands of the Ganges in the south, worlds as numerous as the sands of the Ganges in the west, worlds as numerous as the sands of the Ganges in the north, and worlds as numerous as the sands of the Ganges in the zenith, the nadir, and the four intermediate directions; and suppose all those worlds, down to the water limit and up to the pinnacle of existence, are filled with fine dust motes. Śāriputra! What do you think? Could the number of such dust motes be known?"

19.2

Śāriputra said: "No, Bhagavat!"

19.3

The Buddha said to Śāriputra: "Regarding those who share the same name Śākyamuni Buddha and exist in the present age, I directly perceive those Buddhas: their mothers are all named Mahāmāyā, their fathers are all named King Śuddhodana, their cities are all named Kapilavastu, the foremost śrāvaka disciples of those Buddhas are all named Śāriputra and Maudgalyāyana, and their attendant disciples are all named Ānanda. How much more so for those with all manner of different names for their mothers, different names for their fathers, different names for their cities, different names for their disciples, and different names for their attendants?

19.4

"Śāriputra! In those many worlds, on which worlds would that person place a dust mote, and on which worlds would he not place a dust mote? Whether a dust mote was placed on them or not, all those worlds, down to the water limit and up to the pinnacle of existence, [are reduced to dust]. Śāriputra! Suppose there is a second person who takes those dust motes; for every such number of dust motes, there are that many buddha lands—asaṃkhyeyas of hundreds of thousands of myriads of nayutas of worlds—and passing that many worlds counts as a single step. Śāriputra! That person again passes worlds as numerous as that number of dust motes as a single step, and that person journeys for hundreds of thousands of myriads of nayutas of asaṃkhyeya kalpas before depositing one mote, and in this manner exhausts all those dust motes. Śāriputra! All those worlds, whether a dust mote was deposited or not, are filled with dust motes, and these are again placed across the worlds of the ten directions. Śāriputra! Further passing beyond these worlds, whether a dust mote was deposited or not, all those worlds, down to the water limit and up to the pinnacle of existence, are filled with fine dust motes.

19.5

"Śāriputra! Suppose there is a third person who takes that many dust motes and passes worlds as numerous as that many dust motes as a single step, and journeys for that many hundreds of thousands of myriads of nayutas of asaṃkhyeya kalpas before depositing one mote, and in this manner exhausts all those dust motes.

19.6

"Suppose there is a fourth person who takes worlds as numerous as that number of dust motes; whether a dust mote was deposited or not, down to the water limit and up to the pinnacle of existence, they are filled with fine dust motes. Śāriputra! What do you think? Could the number of all those dust motes be known?"

19.7

Śāriputra said: "No, Bhagavat!"

19.8

The Buddha said to Śāriputra: “The number of those subtle particles of dust might be known, yet those who share the same name Śākyamuni Buddha, whose mothers are likewise named Mahāmāyā, whose fathers are likewise named King Śuddhodana, whose cities are likewise named Kapila, whose foremost disciples are likewise named Śāriputra and Maudgalyāyana, and whose attendant disciples are likewise named Ānanda—the number of those Buddhas cannot be known. Śāriputra, such is also the case for a fifth person, a sixth, a seventh, an eighth, a ninth, and a tenth person.

19.9

“Śāriputra, suppose there were an eleventh person who took one subtle particle of dust from among those many subtle particles of dust and crushed it into as many parts as the subtle particles of dust in the worlds of the ten directions, and in the same way crushed all the remaining subtle particles of dust into as many parts as the subtle particles of dust of those worlds. Śāriputra, what do you think? Could the number of those parts of subtle particles of dust be known?”

19.10

Śāriputra said: “No, Bhagavat!”

19.11

The Buddha said to Śāriputra: “Suppose there were another person who traversed as many Buddha-lands as those parts of subtle particles of dust in a single step, and with such swift supernatural power traveled through the worlds of the eastern direction, depositing one subtle particle of dust after immeasurable and boundless kalpas, until all such subtle particles of dust were exhausted in the eastern direction. Whether holding a subtle particle of dust or not, from down at the water boundary up to the Summit of Existence, it was entirely filled with subtle particles of dust. In the same way, from the southern direction throughout the ten directions, down to the water boundary and up to the Summit of Existence, it was entirely filled with subtle particles of dust. Śāriputra, what do you think? Could those subtle particles of dust be known in number?”

19.12

Śāriputra said: “No, Bhagavat!”

19.13

The Buddha said to Śāriputra: “The number of those parts of subtle particles of dust might be known, yet the number of those presently dwelling in the world who share the same name Śākyamuni Buddha, whose mothers are likewise named Mahāmāyā, whose fathers are likewise named King Śuddhodana, whose cities are likewise named Kapila, whose foremost disciples are likewise named Śāriputra and Maudgalyāyana, and whose attendant disciples are likewise named Ānanda, cannot be known. How much less could one know those Buddhas of various different names, with mothers of different names, fathers of different names, cities of different names, disciples of different names, and attendants of different names?

19.14

“Śāriputra, if I were to abide in the world for kalpas numbering as many as those subtle particles of dust, speaking of those who share the same name Śākyamuni, I could never come to the end of them. In the same way, those who share the same name Dīpaṃkara Buddha, Dīpāyana Buddha, Dīpaprabhāsa Buddha, Sarvābhibhū Buddha, Mahāyaśas Buddha, Padmābhibhū Buddha, Vipaśyin Buddha, Śikhin Buddha, Viśvabhū Buddha, Krakucchanda Buddha, Kanakamuni Buddha, and Kāśyapa Buddha; all such [Buddhas] sharing the same names, down to attendants of different names, who presently exist in the world—I know them all now. You should revere and pay homage to them with single-minded devotion.”

19.15

At that time, the Buddha said to Śāriputra: “If a kulaputra or kuladuhitṛ seeks anuttarā samyaksambodhiḥ, they must first repent of all sins. If a bhikṣu has committed the four grave offenses; a bhikṣuṇī has committed the eight grave offenses; a śikṣamāṇā, śrāmaṇera, or śrāmaṇerī has committed the fundamental offenses of the monastic life; or an upāsaka has committed the grave precepts of an upāsaka, or an upāsikā has committed the grave precepts of an upāsikā, and they wish to repent, they must bathe purely, put on fresh and clean clothes, and refrain from eating pungent roots. In a quiet place, they should prepare the interior of a room, adorn the sanctuary with banners and flowers, apply scented paste, hang forty-nine banners, adorn the Buddha seat, install a Buddha image, burn various kinds of incense—sandalwood, agallochum, olibanum, tagara, and sūtattha—and scatter various powdered incenses and paste incenses. Burning such various wonderful incenses and scattering various flowers, they should arouse great kindness and compassion, making a vow to save suffering sentient beings, causing the uncrossed to cross over, the unreleased to be released, the unpacified to be pacified, and those who have not attained nirvāṇa to attain nirvāṇa. Day and night they should reflect upon the Tathāgata’s original ascetic practices, enduring all kinds of afflictions throughout immeasurable kalpas without becoming weary, and for the sake of seeking supreme bodhi, they should spontaneously give rise to a humble mind toward all sentient beings, like the mind of a servant.

19.16

“If a bhikṣu repents of the four grave offenses, he should do so day and night for forty-nine days, confessing the offenses committed before eight pure bhikṣus, confessing before them once every seven days. With the utmost sincerity and solemnity, he should repent of his past actions, with single-minded devotion take refuge in the Buddhas of the ten directions, reciting their names and paying homage to them according to his capacity and strength. If he is thus sincere for the full forty-nine days, his sins will surely be eradicated. When this person attains purity, signs will appear: whether awake or in a dream, he will see the Buddhas of the ten directions bestowing a prophecy upon him; or he will see a bodhisattva bestowing a prophecy upon him, leading him to the sanctuary as an accompaniment; or [the bodhisattva] will rub his crown, showing the sign of the eradication of sins; or he will see his own body entering a great assembly and seated among them; or he will see his own body preaching the Dharma within the assembly; or he will see various masters, pure-practicing śramaṇas, leading him to the sanctuary and showing him the Buddhas.

19.17

“Śāriputra, when a bhikṣu repents of his sins, if he sees such signs, you should know that this person’s defilements and sins have been eradicated, except if he lacks sincerity. If a bhikṣuṇī repents of the eight grave offenses, she should follow the method of the bhikṣu, and completing forty-nine days, she will attain purity, except if she lacks sincerity.

19.18

“If a śikṣamāṇā, śrāmaṇera, or śrāmaṇerī repents of fundamental grave offenses, they should do so before four pure bhikṣus or bhikṣuṇīs according to the method above; after completing twenty-one days, you should know that they are pure, except if they lack sincerity.

19.19

“If an upāsaka or upāsikā repents to eradicate sins, they should with utmost sincerity revere the triratna. Whenever they see a śramaṇa, they should respectfully pay homage, conceiving of them as rare to encounter, invite them to the sanctuary, make various offerings, and invite one bhikṣu whom they deeply revere in their heart, confessing before him the sins committed and repenting with utmost sincerity. With single-minded devotion they should take refuge in the Buddhas of the ten directions, reciting their names and paying homage. If they complete seven days in this manner, they will surely attain purity, except if they lack sincerity.”

19.20

At that time, the Bhagavat spoke a verse:

19.21

“Having attained bodhi and subdued Māra,
He freely walks beneath the tree of enlightenment,
Realizing the unobstructed eye and body,
The realm of phenomena is equal like empty space.
Dust particles numbering ten hundred million lands,
Surrounded by an assembly of bodhisattva disciples,
Having attained a tranquil mind in all things,
He abides well in the practices of Samantabhadra.
The Buddha's body is wonderfully adorned with marks and signs,
Emitting various immeasurable lights
That universally illuminate all lands in the ten directions.
Through the inconceivable power of the Buddhas,
One sees all lands entirely free of defilement,
Full of immeasurable, wonderful forms and purity.
Concerning all the supreme and wondrous matters of the Buddhas,
By the Buddha’s spiritual power, the great assembly is seen.
The world in the eastern direction is named Jewel Banner,
Far removed from all defilements and wonderfully adorned;
There, the Sovereign Jewel Lamp Buddha
Presently abides in that world.
In the south is the land of Crystal Lamp,
Pure and wonderfully colored, universally adorned and clean;
Jewel Pure Cloud Tathāgata
Presently dwells in the world preaching the wonderful Dharma.
In the west is the undefiled pure land,
A wondrous world named Peace and Happiness;
There the Sovereign Amitāyus Buddha
Is presently surrounded by bodhisattva disciples.
The world in the north is named Fragrant Lamp,
A land pure and exceedingly adorned;
Transformed by the Unstained Light Banner Buddha,
He is now freely beneath the tree of the sanctuary,
With the truly wondrous color of lapis lazuli light,
A land pure and superbly adorned.
Unobstructed Light Cloud Tathāgata Buddha
Presently dwells in the northeast,
Within the world of Light Illuminating Banner,
Manifestly seen, filled with bodhisattvas.
Sovereign Roaring Buddha is there,
Presently in the southeast,
In a Buddha-world of various delights,
Adorned with jewels, wondrous and undefiled.
Supreme Wondrous Wisdom Moon like Sumeru
Presently resides in the southwest;
Manifestly seen is the Tathāgata of the northwest,
In the realm of Sumeru Light Equality,
There the Great Holy Sovereign Buddha,
Is surrounded by an assembly of disciples and bodhisattvas.
The world below is Sovereign Light,
A land pure, a storehouse of jewel flames;
Wondrous Wheel of Light Not in Vain to See Buddha
Now abides in that wondrous land.
The world above is Storehouse of Blazing Light,
That world is named Pure and Undefiled;
Universal Eye Merit Light Cloud Buddha
Is manifestly seen sitting beneath the bodhi tree.”

19.22

At that time, Śāriputra and the great assembly, by the Buddha’s spiritual power, saw the immeasurable and boundless Buddhas of the past, future, and present throughout the ten directions. At that time, Śāriputra wept tears within the great assembly and said to the Buddha: “How rare, Bhagavat! If a kulaputra or kuladuhitṛ does not generate the aspiration for anuttarā samyaksambodhiḥ, they cannot become a Buddha. We have hitherto been like rotten grass; although passing through the spring sun, there was no hope for autumn fruit.”

19.23

At that time, the Venerable Śāriputra arose from his seat, bared his right shoulder, placed his right knee upon the ground, joined his palms, and said to the Buddha: “Bhagavat, we pray that you will further proclaim the names of all the Buddhas in the ten directions; we delight to hear them.”

19.24

At that time, the Buddha said to Śāriputra: “You must listen attentively with the utmost sincerity; I will explain it for you. Śāriputra, passing east from this world beyond a hundred thousand kotis of worlds, there is a Buddha-world named Dīpaṃkara. In that world there is a Buddha named Ratnasaṃcaya, Arhat, Samyaksambuddha, who is presently preaching the Dharma. Śāriputra, if a kulaputra or kuladuhitṛ hears that Buddha’s name and with utmost sincerity upholds and remembers it, this kulaputra or kuladuhitṛ will ultimately attain the samādhi of the seven factors of enlightenment, attain an irreversible mind toward anuttarā samyaksambodhiḥ, and transcend the world by sixty kalpas.”

19.25

At that time, the Bhagavat spoke a verse saying:

19.26

“In the eastern Dīpaṃkara realm,
There is a Buddha named Ratnasaṃcaya;
If someone hears his name,
They transcend the world by sixty kalpas.”

19.27

“Śāriputra, in the east there is a world named Ratnasaṃcaya. In that world there is a Buddha named Ratnaviśiṣṭa, Arhat, Samyaksambuddha, who is presently preaching the Dharma. If a kulaputra or kuladuhitṛ hears that Buddha’s name and with utmost sincerity upholds, remembers, reads, recites, joins palms, and pays homage to him; and if there were another kulaputra or kuladuhitṛ who practiced giving with treasures sufficient to fill a trichiliocosm, giving in this way every day for a full hundred years—the merit of such giving would not equal one-hundredth part of the merit of the former person’s wholehearted homage, nor one-thousandth part, nor one-hundred-thousandth part, nor any fraction by counting, nor any fraction by calculation, nor any fraction by metaphor.”

19.28

At that time, the Bhagavat spoke a verse saying:

19.29

“In the world Ratnasaṃcaya,
There is the Buddha Ratnaviśiṣṭa;
If someone hears his name,
Giving does not equal a fraction [of the merit].”

19.30

“Śāriputra, passing east from here beyond eight hundred worlds, there is a Buddha-world named Gandhahastin. There is a Buddha named Siddharocana, Arhat, Samyaksambuddha, who is presently preaching the Dharma. If someone hears that Buddha’s name, upholds, recites, remembers, and pays homage to it, they will transcend the world by five hundred kalpas.

19.31

“Śāriputra, passing east from this world beyond a thousand worlds, there is one named Jyotirvatī. In that world there is a Buddha named Rocanapratibimba, Arhat, Samyaksambuddha, who is presently preaching the Dharma. If a kulaputra or kuladuhitṛ hears that Buddha’s name, upholds, reads, recites, wholeheartedly remembers, and reverently pays homage to him, they will attain liberation from the three evil destinies.

19.32

“Śāriputra, passing east from here beyond two thousand worlds, there is a Buddha-land named Immeasurable Light Merit. In that world there is a Buddha named Rocanaprabha, Arhat, Samyaksambuddha. If a kulaputra or kuladuhitṛ hears that Buddha’s name, casts their five limbs to the ground with deep reverence in their heart, upholds, reads, recites, and reverently pays homage to him, this person will transcend the world by twenty kalpas.

19.33

"Śāriputra, past a thousand worlds to the east, there is a Buddha-realm named Abhirata. That Buddha is named Akṣobhya, Arhat, Samyaksambuddha. If a kulaputra or kuladuhitṛ hears that Buddha's name, upholds it, recites it, and reverently bows to him, this person will never retrogress from anuttarā samyaksambodhiḥ, and no māras whatsoever will be able to shake them.

19.34

"Śāriputra, past a thousand worlds to the east, there is a Buddha-world named Aprameya. There is a Buddha there named Mahāprabhā, Arhat, Samyaksambuddha, who is presently teaching the Dharma. If a kulaputra or kuladuhitṛ hears that Buddha of Light's name, upholds it, recites it, and reverently bows to him, this person will never be separated from all buddhas and bodhisattvas, and will ultimately attain non-retrogression from anuttarā samyaksambodhiḥ.

19.35

"Śāriputra, from this Buddha-realm, past sixty worlds to the east, there is a Buddha-world named Dīpolkā. The Buddha is named Amitasvara, Arhat, Samyaksambuddha, who is presently teaching the Dharma. If a kulaputra or kuladuhitṛ hears that Amitābha Buddha's name and recites three times: 'Namo Amitasvara Tathāgata, namo Amitasvara Tathāgata, namo Amitasvara Tathāgata,' this person will never fall into the three evil destinies and will definitely attain anuttarā samyaksambodhiḥ.

19.36

"Śāriputra, going past that world and crossing a thousand Buddha-realms, there is a Buddha-world named Nirrajas. There is a Buddha there, also named Amitaghoṣa, Arhat, Samyaksambuddha, who is presently teaching the Dharma. If a kulaputra or kuladuhitṛ hears that Buddha's name, deeply respects it, upholds it, recites it, and reverently bows to him, this person will transcend twelve kalpas of worldly existence.

19.37

"Śāriputra, going past another twenty thousand Buddha-realms, there is a Buddha-world named Durjaya. There is a Buddha there named Mahāyaśas, Arhat, Samyaksambuddha. If a kulaputra or kuladuhitṛ hears that Buddha's name, joins their palms, and speaks thus: 'Namo Mahāyaśas Tathāgata'—even if someone were to make an offering of the seven precious substances equal in measure to Mount Sumeru day after day for a full hundred years, compared to the merit of hearing this Buddha's name and bowing down, it would not equal a hundredth part, nor even a calculable fraction.

19.38

"Śāriputra, going past another three thousand Buddha-realms, there is a world named Prabhā. The Buddha is named Ratnaprabhā, Arhat, Samyaksambuddha. If a kulaputra or kuladuhitṛ upholds that Buddha's name, they will transcend one hundred kalpas of worldly existence and attain non-retrogression from anuttarā samyaksambodhiḥ. If someone does not believe that hearing his name yields such merit, that person will fall into the Avīci hell for a full hundred kalpas.

19.39

"Śāriputra, past ten thousand Buddha-realms to the east, there is a world named Prabhāsa. There is a Buddha there named Mahābhayaprāpta, Arhat, Samyaksambuddha, who is presently teaching the Dharma. If a kulaputra or kuladuhitṛ hears that Buddha's name, upholds it, recites it, and reverently bows to him, this person will ultimately attain great fearlessness and gather an immeasurable, boundless heap of merit.

19.40

"Śāriputra, past seven thousand Buddha-realms, there is a world named Maṇiprabhā. There is a Buddha there named Dīpāgni, Arhat, Samyaksambuddha, who is presently teaching the Dharma. If a kulaputra or kuladuhitṛ hears that Buddha's name, single-mindedly and reverently bows down, upholds it, and recites it, this person will gather the ten powers of a Tathāgata.

19.41

"Śāriputra, going past another eight thousand Buddha-realms, there is a world named Satya. In that world there is a Buddha called Satyaghoṣa Tathāgata, Arhat, Samyaksambuddha, who is presently teaching the Dharma. If a kulaputra or kuladuhitṛ hears that Buddha's name, upholds it, recites it, and single-mindedly bows down, this person will ultimately attain the four noble truths and ultimately attain anuttarā samyaksambodhiḥ.

19.42

"Śāriputra, going past another twenty thousand Buddha-realms, there is a Buddha-world named Prabhā. The Buddha is named Anantamalaviraja Buddha, Arhat, Samyaksambuddha, who is presently teaching the Dharma. If a kulaputra or kuladuhitṛ hears that Buddha's name, single-mindedly has faith in and accepts it, upholds it, recites it, and reverently bows down—even if someone were to give in charity the seven precious substances filling a trichiliocosm, compared to the merit of hearing this Vimalabuddha's name, upholding it, and reciting it, it would not equal a thousand-tenth-thousandth part, nor even a calculable fraction. Why is this? If sentient beings have slight and meager roots of goodness, they cannot hear this Vimalabuddha's name. If there is a kulaputra or kuladuhitṛ who hears the name of Anantavigatamaraja Tathāgata, this person has not planted roots of goodness under only one Buddha, nor under a thousand Buddhas; this person has planted roots of goodness under hundreds of thousands of tens of thousands of Buddhas. This person will transcend forty-eight kalpas of worldly existence.

19.43

"Śāriputra, past nine thousand Buddha-realms to the east, there is a world named Mañjusvara. The Buddha is named Candraghoṣa, Arhat, Samyaksambuddha, who is presently teaching the Dharma. If a kulaputra or kuladuhitṛ hears that Buddha's name and is able to uphold it, recite it, and single-mindedly worship and bow down, all the merit obtained by this person will be complete in the hundred dharmas like the full moon, and they will ultimately attain anuttarā samyaksambodhiḥ.

19.44

"Śāriputra, going past another ten thousand Buddha-realms, there is a world named Abhaya. The Buddha is named Anantayaśas, Arhat, Samyaksambuddha, who is presently teaching the Dharma. If a kulaputra or kuladuhitṛ hears that Buddha's name, upholds it, recites it, joins their palms, and speaks thus: 'Namo Anantayaśas Bhagavat'—even if someone were to give the seven precious substances equal in measure to Sumeru day after day for a full hundred years, compared to the merit of upholding this Buddha's name, this heap of blessing would not equal a hundredth part, nor could it be matched by calculation or simile.

19.45

"Śāriputra, going past another one thousand five hundred Buddha-realms, there is a world named Dīpa. The Buddha is named Sūryacandraprabhāsa, Arhat, Samyaksambuddha, who is presently teaching the Dharma. If a kulaputra or kuladuhitṛ hears that Buddha's name, upholds it, recites it, kneels upright with palms joined, places their right knee on the ground, and speaks three times thus: 'Namo Sūryacandraprabhāsa Bhagavat, namo Sūryacandraprabhāsa Bhagavat, namo Sūryacandraprabhāsa Bhagavat,' this person will quickly attain anuttarā samyaksambodhiḥ.

19.46

"Śāriputra, going past another thirty thousand Buddha-realms, there is a world named Vimala. The Buddha is named Vimalaprabhāsa, Arhat, Samyaksambuddha, who is presently teaching the Dharma. If a kulaputra, kuladuhitṛ, deva, nāga, yakṣa, rākṣasa, or manuṣyāmanuṣya hears this Buddha's name, they will never retrogress from anuttarā samyaksambodhiḥ, nor will they enter evil destinies.

19.47

"Śāriputra, past ten thousand Buddha-realms to the east, there is a world named Śataprabhā. The Buddha is named Śuddhaprabhāsa, Arhat, Samyaksambuddha, who is presently teaching the Dharma. If a deva, nāga, yakṣa, or non-human hears his name, they will certainly attain a human body and be far removed from the afflictions of greed, anger, and delusion. If a person hears it and does not believe, they will fall into the great hells for sixty thousand kalpas.

19.48

"Śāriputra, going past another hundred Buddha-realms, there is a world named Kuśalaśrī. The Buddha is named Sūryaprabhā, Arhat, Samyaksambuddha, who is presently teaching the Dharma. If a person recites this Buddha's name with an ultimately pure mind, the merit obtained will be complete like the solar disk, and they will ultimately be able to subdue all māras and non-Buddhists, transcending thirty kalpas of worldly existence.

19.49

"Śāriputra, going past another sixty thousand Buddha-realms, there is a world named Saptabodhyaṅgasthita. The Buddha is named Anantaratna, Arhat, Samyaksambuddha, who is presently teaching the Dharma. If a person hears that Buddha's name, this person will fully attain the seven factors of awakening, be able to establish sentient beings in supreme jewels, and ultimately accomplish an immeasurable heap of merit.

19.50

"Śāriputra, going past another five hundred Buddha-realms, there is a world named Puṣpapratibimba. The Buddha is named Kusumottama, Arhat, Samyaksambuddha, who is presently teaching the Dharma. If a person hears that Buddha's name and has faithful respect, all of that person's wholesome dharmas will blossom like opening flowers, and they will transcend fifty-five kalpas of worldly existence.

19.51

"Śāriputra, going past another hundred thousand koṭis of Buddha-realms, there is a world named Sarvaśokasaṃtāpāpagata. The Buddha is named Mañjukāya, Arhat, Samyaksambuddha, who is presently teaching the Dharma. If a person hears that Buddha's name, single-mindedly respects it, bows down, and makes offerings, this person will ultimately be far removed from all hindrances, will not enter evil destinies, and will transcend immeasurable kalpas of worldly existence.

19.52

"Śāriputra, going past another nayuta of Buddha-realms, there is a world named Sama. There is a Buddha there named Dharmaprabhāsaśuddhavikasitapadma, Arhat, Samyaksambuddha, who is presently teaching the Dharma. If a person hears that Tathāgata's name and upholds it without forgetting, they will be forever free from the three evil destinies.

19.53

"Namo Dharmaprabhāsaśuddhavikasitapadma Buddha.

19.54

"Śāriputra, if a bhikṣu, bhikṣuṇī, upāsaka, or upāsikā wishes to perform kṣamā for their various offenses, they should bathe cleanly, don newly cleaned robes, clean and purify the room, arrange a high seat, set up an image of the Buddha, hang twenty-five banners, offer various flowers and incenses, recite the names of these twenty-five Buddhas, and perform kṣamā through the six periods of the day and night. When twenty-five days are complete, offenses such as the four grave offenses and eight grave offenses will be extinguished. For śikṣamāṇās, śrāmaṇeras, and śrāmaṇerikās, it is also likewise."

19.55

At that time, Śāriputra said to the Buddha: "Bhagavat! We only pray that the Bhagavat will speak for my sake on the names, clans, and life-spans of the seven Buddhas of the past. We delight to hear it."

19.56

The Buddha told Śāriputra: "Listen attentively! Listen attentively! I shall speak for you. Śāriputra, ninety-one kalpas in the past, there was a Buddha named Vipaśyin Tathāgata. Thirty kalpas in the past, there was a Buddha named Śikhin Tathāgata. In that kalpa, there was also Viśvabhū Tathāgata. From then on, through immeasurable and boundless kalpas, time passed empty without a Buddha. Coming to the Bhadrakalpa, there are four Buddhas: Krakucchanda Buddha, Kanakamuni Buddha, Kāśyapa Buddha, and myself, Śākyamuni Buddha.

19.57

"The life-span of Vipaśyin Buddha was eighty thousand kalpas. The life-span of Śikhin Buddha was sixty thousand kalpas. The life-span of Viśvabhū Buddha was two thousand kalpas. The life-span of Krakucchanda Buddha was fourteen small kalpas. The life-span of Kanakamuni Buddha was thirty small kalpas. The life-span of Kāśyapa Buddha was two small kalpas. My present life-span is the shortest: one hundred years.

19.58

"Vipaśyin Buddha, Śikhin Buddha, and Viśvabhū Buddha were born into kṣatriya families. Krakucchanda Buddha, Kanakamuni Buddha, and Kāśyapa Buddha were born into brāhmaṇa families. Śāriputra, I, Śākyamuni Buddha, was born into a kṣatriya family.

19.59

"Vipaśyin Buddha, Śikhin Buddha, and Viśvabhū Buddha—these three Buddhas were of the Kauṇḍinya clan. Krakucchanda Buddha, Kanakamuni Buddha, and Kāśyapa Buddha—these three Buddhas were of the Kāśyapa clan. Śāriputra, I, Śākyamuni Buddha, am of the Gautama clan."

19.60

"Śāriputra! Vipaśyin Buddha attained anuttarā samyaksambodhiḥ beneath a pāṭalī tree; Śikhin Buddha attained anuttarā samyaksambodhiḥ beneath a puṇḍarīka tree; Viśvabhū Buddha attained anuttarā samyaksambodhiḥ beneath a śāla tree; Krakucchanda Buddha attained anuttarā samyaksambodhiḥ beneath a śirīṣa tree; Kanakamuni Buddha attained anuttarā samyaksambodhiḥ beneath an udumbara tree; Kāśyapa Buddha attained anuttarā samyaksambodhiḥ beneath a nyagrodha tree; and I, Śākyamuni Buddha, attained anuttarā samyaksambodhiḥ beneath an aśvattha tree.

19.61

"Vipaśyin Buddha gathered the śrāvakas three times; Śikhin Buddha gathered the śrāvakas three times; Viśvabhū Buddha gathered the śrāvakas twice; Krakucchanda Buddha gathered the śrāvakas once; Kanakamuni Buddha gathered the śrāvakas once; Kāśyapa Buddha gathered the śrāvakas once; and I, Śākyamuni Buddha, gathered the śrāvakas once.

19.62

"The foremost śrāvaka disciples of Vipaśyin Buddha were named, first, Khaṇḍa, and second, Tiṣya. The foremost śrāvaka disciples of Śikhin Buddha were named, first, Abhibhū, and second, Sambhava. The foremost śrāvaka disciples of Viśvabhū Buddha were named, first, Uttara, and second, Abhirata. The foremost śrāvaka disciples of Krakucchanda Buddha were named, first, Sañjīva, and second, Vidura. The foremost śrāvaka disciples of Kanakamuni Buddha were named, first, Bhiyyosa, and second, Uttara. The foremost śrāvaka disciples of Kāśyapa Buddha were named, first, Tiṣya, and second, Bhāradvāja. The foremost śrāvaka disciples of myself, Śākyamuni Buddha, are named, first, Śāriputra, and second, Maudgalyāyana. Of pairs such as these above, the former was foremost in wisdom, and the latter foremost in supernatural powers.

19.63

"The attendant of Vipaśyin Buddha was named Aśoka; the attendant of Śikhin Buddha was named Kṣemankara; the attendant of Viśvabhū Buddha was named Upaśānta; the attendant of Krakucchanda Buddha was named Buddhi; the attendant of Kanakamuni Buddha was named Sannihita; the attendant of Kāśyapa Buddha was named Sarvamitra; and my attendant is named Ānanda.

19.64

"The son of Vipaśyin Buddha was named Samagandhin; the son of Śikhin Buddha was named Atulya; the son of Viśvabhū Buddha was named Suprabuddha; the son of Krakucchanda Buddha was named Uttara; the son of Kanakamuni Buddha was named Vijitasena; the son of Kāśyapa Buddha was named Sārthavāha; and my son is named Rāhula.

19.65

"The father of Vipaśyin Buddha was named Bandhumant, his mother was named Bandhumatī, and the city was named Bandhumatī. The father of Śikhin Buddha was named Aruṇa, his mother was named Prabhāvatī, and the city was named Aruṇāvatī. The father of Viśvabhū Buddha was named Devaputra Aruṇa, his mother was named Yaśovatī, and the city was named Anopama. Krakucchanda Buddha's father of brāhmaṇa caste was named Agnidatta, his mother was named Viśvadevī, his son was named Abhaya, and the city was also named Abhaya. Kanakamuni Buddha's father of brāhmaṇa caste was named Yajñadatta, his mother was named Uttamā, his son was named Alaṅkāra, and the city was also named Alaṅkāra. Kāśyapa Buddha's father of brāhmaṇa caste was named Brahmadatta, his mother was named Dhana-vatī, his son was named Jñānadūta, and the city was also named Jñānadūta. In the present age, in the city of Vārāṇasī—my present father is named King Śuddhodana, my mother is named Mahāmāyā, and the city is named Kapilavastu.

19.66

"Śāriputra! You should pay homage to my original teachers: namely Śākyamuni Buddha, Praśastavara Buddha, Sarvābhibhū Buddha, Dīpaṃkaraprabha Buddha, Abhaya Buddha, and Dharmābhibhū Buddha. In the first great asaṃkhyeya kalpa there were eighty billion buddhas such as these, the last of whom was named Śākyamuni Buddha. At the beginning of the second asaṃkhyeya kalpa were Ratnābhibhū Buddha, Dīpaṃkara Buddha, Mañjusvara Buddha, Vijitasiddhi Buddha, Sudarśana Buddha, Sunetra Buddha, Dhṛtarāṣṭra Buddha, Siṃha, Abhaya, Īśvara, Aviruddha, Sunetra, Sukūṭa, Sumati, Candana, Santāpābhibhū, Tamohara, Siṃha, Vikrānta, Mañjusvara, Aprameyatejas, Śuddhaguṇa, Jvalanadarśin, Paramārtha; furthermore there were Śākyamuni, Cāritravikrānta, Sunivṛtta, Kalyāṇakāya, Guṇa, Brahmāyus, Candra, Vaśābhibhū, Vinītaparvata, and Mudrādhana. These belonged to the second great asaṃkhyeya kalpa; you should pay homage to these seventy-two billion buddhas.

19.67

"Śāriputra! Mahābalan, Mahāvīrya, Śuddhaguṇa, Mahāprabha, Marīci; furthermore there were Śākyamuni, Mahānāga, Mahātejas, Dṛḍhacāritra, Candana, Ratnaparvata, Indradhvaja, Abhayakara, Pūrṇa, Ratnacūḍa, Padmābhibhū, Mañjuśrīvara, Vimala, Prabhāprada, Amitrābhibhū, Pratiṣṭhita, Mahādhvaja, Bhāradvāja, Puṣya, Tiṣya, Vipaśyin, Śikhin, Kauṇḍinya, Viśvabhū, Prabhākara, Durjayā; furthermore there were Śikhin, Sudarśana, and finally Śākyamuni. In the third great asaṃkhyeya kalpa there were seventy-one billion buddhas such as these; you should pay homage to them.

19.68

"Śāriputra! You all should pay homage to these immeasurable buddhas of the past:

19.69

"Namo Pramodyavardhana Buddha. Namo Narêndrarāja Buddha. Namo Akṣobhya Buddha. Namo Mahāṛṣi Buddha. Namo Pramodya Buddha. Namo Īśvara Buddha. Namo Samantaprabha Buddha. Namo Sampūrṇa Buddha. Namo Kauṇḍinya Buddha. Namo Kṣema Buddha. Namo Mahāvīrya Buddha. Namo Jñāna Buddha. Namo Mahāyaśas Buddha. Namo Aniruddha Buddha. Namo Mañjuvara Buddha. Namo Atṛpta Buddha. Namo Mahārciskandha Buddha. Namo Candraprabha Buddha. Namo Agnividyutprabha Buddha. Namo Samantaratnaprabha Buddha. Namo Nārāyaṇaprabhāsa Buddha. Namo Kuśalamūlavṛddhiprabhāsa Buddha. Namo Siṃhayānaprabhāsa Buddha. Namo Sarvaśokābhinodanaprabhāsa Buddha. Namo Dṛḍhaprabhāsa Buddha. Namo Megharājaprabhāsa Buddha. Namo Vimalabāhuprabhāsa Buddha. Namo Siddhārthaprabhāsa Buddha. Namo Jinatrātaprabhāsa Buddha. Namo Brahmottamarājaprabhāsa Buddha. Namo to the ineffable and immeasurable buddhas of these same names.

19.70

"Śāriputra! You should pay homage to the realm of Amitāyus Buddha, the Sukhāvatī world, with Avalokiteśvara Bodhisattva and Mahāsthāmaprāpta Bodhisattva as its leaders, as well as the immeasurable and boundless assembly of bodhisattvas.

19.71

"Likewise in the Marīci world, the buddha realm of Durjaya Buddha, with Prabhāketu Bodhisattva and Prabhāvara Bodhisattva as its leaders, as well as an assembly of immeasurable, boundless, and asaṃkhyeya bodhisattvas.

19.72

"Likewise in the Abhirata world, the buddha realm of Akṣobhya Buddha, with Gandhahastin Bodhisattva and Mañjugandhahastin Bodhisattva as its leaders, as well as the immeasurable and boundless assembly of bodhisattvas.

19.73

"Likewise in the Rocana world, the buddha realm of Sūryacandra Buddha, with Siṃha Bodhisattva and Siṃhamati Bodhisattva as its leaders, as well as the immeasurable and boundless assembly of bodhisattvas.

19.74

"Likewise in the Animisa world, the buddha realm of Sucandra Buddha, with Śālagarbha Bodhisattva and Sarvadharmavaśaprāpta Bodhisattva as its leaders, as well as the immeasurable and boundless assembly of bodhisattvas.

19.75

"Likewise in the Prabhā world, the buddha realm of Samantaprabhāsa Buddha, with Candramaṇḍala Bodhisattva and Ratnolkā Bodhisattva as its leaders, as well as the immeasurable and boundless assembly of bodhisattvas.

19.76

"Likewise in the Sukhita world, the buddha realm of Ratnārcis Tathāgata, with Amoghavikrānta Bodhisattva and Amoghadarśin Bodhisattva as its leaders, as well as the immeasurable and boundless assembly of bodhisattvas.

19.77

"In the Vipaśyin world, the buddha realm of Samantadarśin Tathāgata, with Megharāja Bodhisattva and Dharmarāja Bodhisattva as its leaders, as well as the immeasurable and boundless assembly of bodhisattvas.

19.78

"In the Darśanapriya world, the buddha realm of Avalokiteśvararāja Tathāgata, with Mārapramardin Bodhisattva and Parvatarāja Bodhisattva as its leaders, as well as the immeasurable and boundless assembly of bodhisattvas.

19.79

"To all the buddha realms in all the worlds of the ten directions such as these, to all the bodhisattvas I pay namas.

19.80

"Namo Sumerupradīparāja Buddha. Namo Ratnarāja Buddha. Namo Ratnābhibhū Buddha. Namo Sarvadharmasaṃgrahīta Buddha. Namo Mānātikrānta Buddha. Namo Nirupama Buddha. Namo Anantadharma Buddha. Namo Acintya Buddha. Namo the twenty thousand Candrasūryapradīpa Buddhas. Namo the thirty thousand Dīpaṃkara Buddhas. Namo Mahābhijñājñānābhibhū Buddha. Namo the Sixteen Prince Buddhas. Namo Śūnyatārāja Buddha. Namo Prabhūtaratna Buddha. Namo Meghasvarapradīparāja Buddha. Namo Bhīṣmagarjitasvararāja Buddha. Namo Asaṃkhyeyaprabha Buddha. Namo Sumatidhyāyin Buddha. Namo all the Emanation Buddhas. Namo Candrasūryavimalaprabhāsaśrī Buddha. Namo Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña Buddha. Namo Vimalavyūharāja Buddha. Namo Nāgaprabharāja Buddha. Namo Meghagarjitasvara Buddha. Namo Meghagarjitanakṣatrarājasumita Buddha. Namo Ratnarāja Buddha. Namo Prabhāvaratnarāja Buddha. Namo Prabhārāja Buddha.

19.81

"Next, pay homage to the great repository and wheel of the Dharma of the twelve divisions of noble scriptures.

19.82

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

19.83

"Namo Acintya Bodhisattva. Namo Vigatabodhaghoṣa Bodhisattva. Namo Smṛtikṣema Bodhisattva. Namo Vimalakīrti Bodhisattva. Namo Anantaghoṣa Bodhisattva. Namo Mahāyaśas Bodhisattva. Namo Prabhāśikhaṇḍin Bodhisattva. Namo Dṛḍhasiṃha Bodhisattva. Namo Eka-vihārin Bodhisattva. Namo Upekṣitasaṃkalpa Bodhisattva. Namo Jñānakūṭa Bodhisattva. Namo Susthitamati Bodhisattva. Namo Anantalakṣaṇa Bodhisattva. Namo Matiprabhāsa Bodhisattva. Namo Balavatpramardin Bodhisattva. Namo Samarthapāla Bodhisattva. Namo Satyavīra Bodhisattva. Namo Padmadhātu Bodhisattva. Namo Sarvakṣema Bodhisattva. Namo Āryamatikarma Bodhisattva. Namo Guṇoddhāra Bodhisattva. Namo Acintya Bodhisattva. Namo Śuddhabrahmada Bodhisattva. Namo Ratnakarmakara Bodhisattva. Namo Divyapuspasthita Bodhisattva. Namo Samyakcintita Bodhisattva. Namo Anantadharma Bodhisattva. Namo Yaśomati Bodhisattva. Namo Pratibhānakūṭa Bodhisattva. Namo Vaśitāmukha Bodhisattva. Namo Daśabala Bodhisattva. Namo Daśabaladhārin Bodhisattva. Namo Mahāṛṣikāruṇika Bodhisattva. Namo Anatikrānta Bodhisattva. Namo Praśāntacārin Bodhisattva. Namo Pāragata Bodhisattva. Namo Asaṃkhyeyadeva Bodhisattva. Namo Sumeruprabha Bodhisattva. Namo Paramagambhīragarbha Bodhisattva. Namo Hetusamatikrānta Bodhisattva.

19.84

"I take namas in all such immeasurable and boundless great bodhisattva-mahāsattvas of the worlds of the ten directions.

19.85

"Pay homage to all the noble and worthy śrāvakas and pratyekabuddhas.

19.86

"I take namas in all such immeasurable and boundless pratyekabuddhas.

19.87

"Having paid homage to the Triratna, next perform kṣamā again."}名

19.88

"Disciples, having briefly completed the kṣamā of defilement-hindrances (kleśāvaraṇa), we should now sequentially confess and repent of karmic hindrances (karmāvaraṇa). Now, karma can adorn the realms of existence in every place; therefore, one contemplates and seeks supramundane liberation. As for the retributions in the six destinies being diverse and varied in form and category, one should know that all are produced by karmic power. Thus, among the Buddha's ten powers, karmic power is extremely profound. Ordinary beings mostly harbor doubts concerning this. Why is this so? In the present world, they see those who practice good encountering misfortune and hardship, while those who commit evil encounter harmony and success everywhere. They claim that in the world there is no distinction between good and evil. Such notions all stem from failing to thoroughly understand the principle of karma. Why is this so? The sūtras state: 'There are three kinds of karma. What are the three? The first is karma with retribution in the present life (dṛṣṭadharmavedanīya); the second is karma with retribution in the next life (upapadyavedanīya); the third is karma with retribution in subsequent lives (aparaparyāyavedanīya). As for karma with retribution in the present life, one performs good or evil in the present and receives the retribution in the present body. As for karma with retribution in the next life, one performs good or evil in this life and receives the retribution in the next life. As for karma with retribution in subsequent lives, one performed good or evil in limitless past lives, and receives the retribution either in this life, or in limitless present and future lives.' The aforesaid evildoers who presently experience good fortune do so because the good karma of their past lives bearing retribution in the next life or subsequent lives has matured; therefore, they now enjoy this pleasurable fruit. How could it be related to their performing evil karma in the present and obtaining a good retribution? Those who practice good yet presently experience suffering do so because the evil karma of their past lives bearing retribution in the next life or subsequent lives has matured; in the present, their roots of goodness are weak in power and cannot dispel it, and for this reason they receive this painful retribution. How could it be related to their performing good in the present and incurring an evil retribution! How is this known to be so? In the present world, one sees that those who perform good are praised and esteemed by people; therefore, we know that they will surely incur pleasurable fruit in the future. Since such evil karma exists from the past, the Buddhas and bodhisattvas instruct us to associate closely with good friends and jointly practice kṣamā. Good spiritual friends (kalyāṇamitra) are wholly beneficial in attaining the Path. Therefore, disciples, today with utmost sincerity take refuge in the Buddha:

19.89

"Namo Pure Treasury Buddha of the eastern direction; namo Encircling Incense-Perfumed Buddha of the southern direction; namo Boundless Jewel Banner Buddha of the western direction; namo Satisfied Mind Buddha of the northern direction; namo Joyful Honored One Buddha of the southeastern direction; namo Emanating Dharma Stainless King Buddha of the southwestern direction; namo Firmly Established King Buddha of the northwestern direction; namo White Lotus Born Buddha of the northeastern direction; namo Dharma Name Buddha of the nadir; namo Undeluded Abundance Buddha of the zenith.

19.90

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

19.91

"Disciples, from anādikāla up to the present day, we have accumulated evil like the sands of the Ganges and committed sins filling heaven and earth, discarding bodies and receiving bodies without awareness and without knowledge. We have either committed the five heinous sins (ānantarya), deep and thick with turbid entanglement, karma of the Avīci hell; or committed icchantika karma that severs roots of goodness; karma of disparaging the Buddha's words and slandering the Vaipulya sūtras; karma of destroying the triratna and ruining the True Dharma; karma of disbelieving in sin and merit and giving rise to the ten unwholesome actions; karma of folly and confusion, deluded about truth and turning away from what is right; karma of filial disobedience to parents and rebellious obstinacy; karma of slighting and disrespecting teachers and elders, lacking reverence; karma of breach of trust with friends and transgression of righteousness. Or we have committed the karma of the four grave offenses (pārājika), six grave offenses, and eight grave offenses that obstruct the noble path; karma of violating the five precepts and breaking the eight fasting precepts; karma of frequent infractions against the five categories (pañca nikāyāḥ) and seven classes of vinaya offenses. The defiling karma, light and grave, of the upāsaka precepts; or the bodhisattva precepts, being unable to practice them purely according to teaching; karma of defiling the pure conduct of brahma (brahmacarya) before and after through preliminary actions; indolent karma of failing to observe the six monthly fasts. Karma of not constantly cultivating the three extended fasts of the year; karma not conforming to the Dharma regarding the three thousand deportments; subtle sinful karma regarding the eighty thousand vinaya deportments; karma of not cultivating the body, moral discipline, mind, and wisdom; karma of committing multiple sins during the eight solar terms of spring and autumn; karma of practicing the sixteen kinds of evil rules; karma of having no sorrow or pity for suffering sentient beings; karma of showing no compassion or concern; karma of failing to rescue, alleviate, or protect; karma of harboring jealousy and envy in the mind without saving others; karma of lack of equanimity toward enemies and relations; karma of indulging in the five desires without revulsion; or karma of giving rise to dissipation on account of clothing, food, parks, forests, ponds, and marshes; or karma of indulging sensual desires in one's prime years and committing multiple sins; or karma of outflow-tainted goodness dedicated toward the three realms of existence (tridhātu), thereby obstructing the supramundane path. Such karmas are limitless and boundless. Today, we disclose them before the Buddhas of the ten directions, the honored Dharma, and the noble assembly, paying homage with namas and practicing kṣamā.

19.92

"May we disciples, by relying on the merit and goodness generated from this kṣamā of sins such as the Avīci offenses, in life after life extinguish the five heinous sins and eliminate the delusions of an icchantika. Sins both light and grave such as these, from now onward until we reach the bodhimaṇḍa, we vow never to commit again. May we constantly practice pure and good supramundane dharmas, strictly uphold the rules of vinaya, and guard our deportment. Like one crossing an ocean cherishing an inflatable float, may the six perfections (ṣaṭ pāramitāḥ) and four immeasurables constantly stand foremost in our practice; may the aggregates of moral discipline, concentration, and wisdom become ever more bright; and may we swiftly accomplish the Tathāgata's thirty-two marks, eighty minor signs, ten powers, fearlessnesses, great compassion, three mindful applications, the constant bliss of wondrous wisdom, and the eight masteries over the self."

19.93

Mahāyāna Lotus Sūtra on the Questions and Answers of the Śramaṇa Baoda Regarding Retribution

19.94

A short while earlier, Baoda entered a Boiling Excrement Hell. Why is it called the Boiling Excrement Hell? That hell is sixty yojanas in length and breadth, enclosed on all sides by iron walls and covered with iron nets. Within it, excrement flows from east to west and from south to north; fire issues from within it, and smoke and flames rise up together just like clouds and rain. It is exceedingly foul and filthy; among all stenches, none exceeds this.

19.95

Inside the north gate, there were six hundred śramaṇas who came and entered into it, wailing, weeping, and shedding tears, with fire issuing from their mouths and eyes without cease. They entered this dung pit and drank of the dung and urine; as the dung and urine entered their mouths, blazing flames issued forth together, and so too it was with their mouths, eyes, and six sense faculties; they died a thousand times and were born a thousand times, died ten thousand times and were born ten thousand times.

Linked texts (1)

佛說佛名經 — Classical Chinese