佛說佛名經 2
English (machine translation) 2
- Language
- English
2.1
"Namo Candanagandha Buddha. Namo Vimalamatigambhīraghoṣarāja Buddha. Namo Sarvāvaraṇaprahāṇa Buddha. Namo Amitaprabha Buddha. Namo Puṇyakāra Buddha. Namo Samantagandhottama Buddha. Namo Aparājitavikrāntaghoṣarāja Buddha. Namo Māradamanagarva Buddha. Namo Vipaśyin Buddha. Namo Śikhin Buddha. Namo Viśvabhū Buddha. Namo Krakucchanda Buddha. Namo Kanakamuni Buddha. Namo Kāśyapa Buddha. Namo Śākyamuni Buddha. Namo Sarvārthasiddha Buddha. Namo Abhayaṃkara Buddha. Namo Śāntarāja Buddha. Namo Akṣobhya Buddha. Namo Ruci Buddha. Namo Amita Buddha. Namo Nemi Buddha. Namo Dharmasthita Buddha. Namo Ratnārciṣ Buddha. Namo Meru Buddha. Namo Vajra Buddha. Namo Dharmadhara Buddha. Namo Vikrāntadharma Buddha. Namo Saddharmaprabha Buddha. Namo Dharmacandramukha Buddha. Namo Dharmasthita Buddha. Namo Dharmadhvaja Buddha. Namo Dharmatejas Buddha. Namo Dharmavaśavartin Buddha. Namo Susthitadharma Buddha. Namo Dharmaśānta Buddha. Namo Sujñānabala Buddha. Namo Maitreyādi-aparimita Buddha. Namo Vipaśyin Buddha. Namo Śikhin Buddha. Namo Viśvabhū Buddha. Namo Krakucchanda Buddha. Namo Kanakamuni Buddha. Namo Kāśyapa Buddha. Namo Śākyamuni Buddha. Namo Amitābha Buddha. Namo Devaprabhāvabhāsa Buddha. Namo Jayarūpa Buddha. Namo Manorama Buddha. Namo Mahāpariṇāyaka Buddha. Namo Mahāryadeva Buddha. Namo Nārāyaṇa Buddha. Namo Jyotiṣ Buddha. Namo Maitracitta Buddha. Namo Vairocana Buddha. Namo Candana Buddha. Namo Sampanna Buddha. Namo Nirmāṇasaṃdarśana Buddha. Namo Sunirmita Buddha. Namo Lokanātha Buddha. Namo Naranātha Buddha. Namo Mahendranātha Buddha. Namo Jayanātha Buddha. Namo Daśabalavaśavartin Buddha. Namo Vaitula Buddha. Namo Vigatabhaya Buddha. Namo Vigataśoka Buddha. Namo Sarvakudṛṣṭiprabhañjana Buddha. Namo Sarvakudṛṣṭividhvaṃsana Buddha. Namo Vibhinnamatiprabhañjana Buddha. Namo Jñānaparvata Buddha. Namo Ratnaparvata Buddha. Namo Meruparvata Buddha. Namo Māradamana Buddha. Namo Supratibhāna Buddha. Namo Dṛḍhapratibhāna Buddha. Namo Dṛḍhavikrānta Buddha. Namo Dṛḍhavīrya Buddha. Namo Dṛḍhasāla Buddha. Namo Dṛḍhacitta Buddha. Namo Dṛḍhavīryaprabhañjanasainya Buddha. Namo Vigṛhītaprahāṇa Buddha. Namo Bhūtātman Buddha. Namo Dharmodgata Buddha. Namo Niśita Buddha. Namo Palaladṛḍha Buddha. Namo Samantaprabha Buddha. Namo Samantabhadra Buddha. Namo Jayasāgara Buddha. Namo Guṇasāgara Buddha. Namo Dharmasāgara Buddha. Namo Gaganavipaśyin Buddha. Namo Gaganaguṇa Buddha. Namo Gaganakośa Buddha. Namo Gaganacitta Buddha. Namo Gaganatārā Buddha. Namo Vimalacitta Buddha. Namo Guṇavana Buddha. Namo Prabhāsamāne Lokadhātau Pratyutpannadeśita-Gaganottama-Viraja-Vimalarajasamatācakṣuḥ-Viśuddhaguṇadhvaja-Prabhāpuṣpa-Padmavaidūryaprabhā-Ratnagandhahastikāya-Vararatnajālālaṃkāra-Śikharāparimitādityacandraprabhāvabhāsālaṃkāra-Praṇidhivarālaṃkāradharmadhātu-Sunirmita-Apratihatarāja Buddha.
2.2
"Namo to the bodhisattva in that world-realm named Incomparable (Anupama), who was predicted by that Buddha soon to attain anuttarā samyaksambodhiḥ, under the Buddha name Nānāvidhaprabhāpuṣparatnapadmasuvarṇakāyasamantāvabhāsa-Alaṃkārāpratiṣṭhitacakṣuḥ-Prabhāmukta-Daśadiglokadhātudhvajarāja Buddha.
2.3
"If any good man or good woman with faithful mind accepts, upholds, reads, and recites the names of that Buddha and bodhisattva, this good man or good woman will transcend kalpas as numerous as the dust motes of Jambudvīpa, will attain dhāraṇī, and no evil sicknesses whatsoever will affect their body.
2.4
"Namo Aparimitapuṇyaratnasaṃcaya-Pramodasaṃdarśana-Suvarṇaprabhāsa-Siṃhavikrāntarāja Buddha. Namo Siṃhavikrāntacittameghasvararāja Buddha. Namo Vimalapariśuddhadīptibodhiratnapuṣpāvicchinnalokālaṃkārarāja Buddha. Namo Ratnaprabhācandrālaṃkārajñānaguṇasvaravaśavartirāja Buddha. Namo Ratnapadmajñānaviśuddhottamarāja Buddha. Namo Mahāsusthitaparvatarāja Buddha. Namo Prabhāpuṣpanānāvidhavikrāntarāja Buddha. Namo Kusumasphūrtirāja Buddha. Namo Padmapuṣpottama-Merudhvajarāja Buddha. Namo Dharmadhvajagaganakusumarāja Buddha. Namo Sālapuṣpottamaprabhārāja Buddha. Namo Vimalalocanottamaprabhārāja Buddha. Namo Vimalamatiparvatottamārāja Buddha. Namo Nānāpratibhānālaṃkārarāja Buddha. Namo Apratihata-Bhaiṣajyarājasiddhavararāja Buddha. Namo Sahasrameghagarjitasvararāja Buddha. Namo Suvarṇaprabhāsa-Siṃhavikrāntarāja Buddha. Namo Suśāntajñānacandrasvaravaśavartirāja Buddha. Namo Susthitamaṇiparvatarāja Buddha. Namo Pramodagarbhavaraparvatarāja Buddha. Namo Samantaprabhottamavaraguṇaparvatarāja Buddha. Namo Guṇagarbhādhipatiparvatarāja Buddha. Namo Kampitaparvatarāja Buddha. Namo Susthitadhyānagarbharāja Buddha. Namo Dharmasāgaravelāguṇarāja Buddha. Namo Yaśoguṇaparvatarāja Buddha. Namo Sarvapuṣpagandhavaśavartirāja Buddha. Namo Rajatadhvajachattrarāja Buddha. Namo Vidyoctādhvajarāja Buddha. Namo Candramaṇiprabhārāja Buddha. Namo Padmottamanakṣatrarāja Buddha. Namo 'Parimitagandhottamarāja Buddha. Namo Bodhirāja Buddha. Namo Uttamamerudhvajarāja Buddha. Namo Sālapuṣpottamarāja Buddha. Namo Indradhvajārāja Buddha. Namo Siṃhavikrāntarāja Buddha. Namo Kusumasambhavarāja Buddha. Namo Sūkṣmapuṣpa Buddha. Namo Arthavādin Buddha. Namo 'Parimitavīrya Buddha. Namo 'Paryantameru Buddha. Namo Vigatamala Buddha. Namo 'Parimitacakṣuḥ Buddha. Namo 'Parimitapravṛtti Buddha. Namo Durjayapravṛtti Buddha. Namo Apravṛtti Buddha. Namo 'Parimitapravṛtti Buddha. Namo Sarvopadravaprahāṇa Buddha. Namo Aniyatapraṇidhāna Buddha. Namo Susthitapraṇidhāna Buddha. Namo 'Smṛtisaṃdarśitacaryā Buddha. Namo 'Parimitakuśalamūlasiddhacaryā Buddha. Namo Vimalavikrānta Buddha. Namo 'Pratiṣṭhitapratyupasthānavikrānta Buddha. Namo Vararūpa Buddha. Namo Animittasvara Buddha. Namo Gaganajyotirādhipatirāja Buddha. Namo Candanagṛha Buddha. Namo Manorama Buddha. Namo Sucarita Buddha. Namo Gocaravaśavartin Buddha. Namo Pramodacārin Buddha. Namo Pramuktimoda Buddha. Namo Vigatabhayaharṣaṇa Buddha. Namo Viśuddhacakṣuḥ Buddha. Namo Śāntiprasanna Buddha. Namo Lokābhirata Buddha. Namo Lokāśayanukūla Buddha. Namo Lokacakṣuranukūla Buddha. Namo Ratnarāja Buddha. Namo Ratnapriya Buddha. Namo Rāhula Buddha. Namo Rāhuladeva Buddha. Namo Rāhulaviśuddha Buddha. Namo Ratnamati Buddha. Namo Ratnamālā Buddha. Namo Ratnarūpa Buddha. Namo Jālahasta Buddha. Namo Maṇicakra Buddha. Namo Vimuktitejas Buddha. Namo Sucarita Buddha. Namo Mahāpriya Buddha. Namo Manuṣyānana Buddha. Namo Maṅgala Buddha. Namo Mandāra Buddha. Namo Viśuddhārya Buddha. Namo Viśuddhanakṣatra Buddha. Namo Garbhavigata Buddha. Namo Gaganālaṃkāra Buddha. Namo Puṇyasamuccaya Buddha. Namo Siṃhavikrama Buddha. Namo Guṇasāgara Buddha. Namo Maṇiguṇa Buddha. Namo Vipulaguṇa Buddha. Namo Yaśaḥsiddha Buddha. Namo Mahācintāmaṇicakra Buddha. Namo 'Bhayottamarāja Buddha. Namo Kusumaviṣaya Buddha. Namo Guṇadhvaja Buddha. Namo Tejas Buddha. Namo Puṣpacakṣuḥ Buddha.
2.5
"Namo Praharṣakāya Buddha. Namo Jñānakṣetra Buddha. Namo Praharṣatejas Buddha. Namo Padmajñānavikrānta Buddha. Namo Guṇarāśi Buddha. Namo Vyupaśamamati Buddha. Namo Māradamana Buddha. Namo Anuttaraprabha Buddha. Namo Dharmavaśavartin Buddha. Namo Lokaguṇaprāpta Buddha. Namo Satyavādikīrti Buddha. Namo Jñānavara Buddha. Namo Jñānapriya Buddha. Namo Jñānaprāpta Buddha. Namo Jñānadhvaja Buddha. Namo Jālaprabhādhvaja Buddha.
2.6
"Good men and good women who wish to bestow peaceful bliss upon all sentient beings just as the Buddhas do should read and recite the names of these Buddhas, and furthermore make this proclamation:
2.7
"Namo Buddha Free from All Clouds of Ignorance; namo Buddha Equal Mind Like Space; namo Buddha Pure and Stainless; namo Buddha Good Stainless Womb; namo Buddha Mass of Blazing Fire; namo Buddha Firm Practice; namo Buddha Sound of Vigour; namo Buddha Not Departing from the Gate of All Sentient Beings; namo Buddha Severer of All Faults; namo Buddha Perfected Contemplation; namo Buddha Face of Equal Sumeru; namo Buddha Unhindered and Firm in Vigour; namo Buddha Sāla-Flower King of Flowers; namo Buddha King of Immeasurable Merit; namo Buddha King of Meru Lamps; namo Buddha King of the Voice of the King of Medicine; namo Buddha King of Brahma Voice; namo Buddha King of Wonderful Drum Sound; namo Buddha King of Cloud Sound; namo Buddha Sovereign King of Nāgas; namo Buddha Sovereign King of the World; namo Buddha Sovereign King of Dhāraṇīs; namo Buddha Profound King; namo Buddha King Who Cures All Diseases; namo Buddha King of Medicine; namo Buddha Elephant King; namo Buddha Lamp King; namo Buddha Jyotiṣ-King; namo Buddha Joy King; namo Buddha Constellation King; namo Buddha Cloud King; namo Buddha Thunder King; namo Buddha Sāla King; namo Buddha Goose King; namo Buddha Firm Sovereign King; namo Buddha Mass of Merit; namo Buddha Mass of Flowers; namo Buddha Mass of Jewels; namo Buddha Jewel-Upholding Torch; namo Buddha Upholding Merit; namo Buddha Upholding Unhindered Power; namo Buddha Upholding Earth-Power in Advancing; namo Buddha Upholding the Sublime Stainless Station; namo Buddha Upholding the Form of All Jewel Adornments; namo Buddha Freely Turning All Dharmas; namo Buddha Wheel-Turning Dharma; namo Buddha Supreme Majestic Virtue; namo Buddha Pure Majestic Virtue; namo Buddha Noble Majestic Virtue; namo Buddha Sāla Majestic Virtue; namo Buddha Lion Majestic Virtue; namo Buddha Great Majestic Virtue; namo Buddha Compassionate Majestic Virtue; namo Buddha Stainless Majestic Virtue; namo Buddha Earth Majestic Virtue; namo Buddha Stainless Vaiḍūrya; namo Buddha Stainless Arms; namo Buddha Stainless Eyes; namo Buddha Stainless Face; namo Buddha Padma Face; namo Buddha Moon Face; namo Buddha Sun Face; namo Buddha Sun-Majesty Adornment; namo Buddha Golden Color; namo Buddha Golden Form; namo Buddha Delightful Color; namo Buddha Golden Lotus Flower; namo Buddha Campaka Color; namo Buddha Bestower of Joy; namo Buddha Bestower of Eyes; namo Buddha Difficult to Overcome; namo Buddha Difficult to Subdue; namo Buddha Severer of All Evils; namo Buddha Immeasurable; namo Buddha Difficult to Accomplish; namo Buddha Kusuma Accomplishment; namo Buddha Amṛta Accomplishment; namo Buddha Jewel Accomplishment; namo Buddha Merit Accomplishment; namo Buddha Sun Accomplishment; namo Buddha Flower Accomplishment; namo Buddha Accomplishment of Joyous Existence; namo Buddha Accomplished Merit; namo Buddha Greatly Victorious; namo Buddha Utmost Sublime King; namo Buddha Stainless; namo Buddha Free from All Obstacles; namo Buddha Varuṇa; namo Buddha Varuṇadeva; namo Buddha Valiant Ṛṣi; namo Buddha Vigorous Ṛṣi; namo Buddha Stainless Ṛṣi; namo Buddha Vajra Ṛṣi; namo Buddha Contemplating Eyes; namo Buddha Unhindered; namo Buddha Abiding in Space; namo Buddha Abiding in Purity; namo Buddha Well Abiding in the Jewel of Pure Merit; namo Buddha Good Traces; namo Buddha Well Conceived; namo Buddha Good Transformation; namo Buddha Well Beloved; namo Buddha Good Eyes; namo Buddha Good Kinsman; namo Buddha Good Practice; namo Buddha Well Born; namo Buddha Good Flower; namo Buddha Good Fragrance; namo Buddha Good Sound; namo Buddha Good Arms; namo Buddha Good Light; namo Buddha Good Mountain; namo Buddha Jewel Mountain; namo Buddha Merit Mountain; namo Buddha Wisdom Mountain; namo Buddha Supreme Mountain; namo Buddha Foremost Mountain; namo Buddha Light Adornment; namo Buddha Great Light Adornment; namo Buddha Pure Adornment; namo Buddha Padma Adornment; namo Buddha True Centre; namo Buddha Vajra Union; namo Buddha Vajra Evenness; namo Buddha Vajra Crusher; namo Buddha Crusher of Vajra Firmness; namo Buddha Subduer of Māra; namo Buddha Infallible Vision; namo Buddha Beloved Vision; namo Buddha Manifest Vision; namo Buddha Good Vision; namo Buddha Great Good Vision; namo Buddha Universal Vision; namo Buddha Stainless Vision; namo Buddha Seeing the Equal and Unequal; namo Buddha Seeing All Meanings; namo Buddha Severer of All Obstacles; namo Buddha Severer of All Sentient Beings' Diseases; namo Buddha Loved and Seen by All the World; namo Buddha Utmost Sublime; namo Buddha Great Adornment; namo Buddha All Samādhis; namo Buddha Crosser Beyond All Doubts; namo Buddha Crosser Beyond All Dharmas; namo Buddha Non-Grasper of Dharmas; namo Buddha Completely Pure; namo Buddha Accomplished in All Aims; namo Buddha All Superknowledges; namo Buddha Flower Superknowledge; namo Buddha Swift Padma-Jyotiṣ Superknowledge; namo Buddha Kusuma Superknowledge; namo Buddha Ocean-Holding Supreme Wisdom Swift Superknowledge; namo Buddha Tamāla-Flower and Candana-Fragrance Superknowledge; namo Buddha Constantly Contemplating; namo Buddha Constantly Surrounded; namo Buddha Sadāparibhūta; namo Buddha Constantly Sorrowing; namo Buddha Constantly Joyful; namo Buddha Constantly Smiling with Joyous Faculties; namo Buddha Constantly Fulfilling Hands; namo Buddha Constantly Raising Hands; namo Buddha Constantly Clever and Wise; namo Buddha Constantly Practising; namo Buddha Constantly Vigorous; namo Buddha Nyagrodha; namo Buddha Aśoka; namo Buddha Golden Discipline; namo Buddha Blossoming Flower; namo Buddha Well Determined; namo Buddha Padma Light; namo Buddha Flower Body; namo Buddha Soft-Handed and Soft-Footed Body to the Touch; namo Buddha Sun Disk; namo Buddha Fulfilling Hearing; namo Buddha Body of Mark-Bodies; namo Buddha Supreme Majestic Virtue; namo Buddha Stainless Body; namo Buddha Padma-Flower Body; namo Buddha Attaining the Unhindered; namo Buddha Vows Fulfilled; namo Buddha Attaining Universal Pure Radiance; namo Buddha Attaining Great Fearlessness; namo Buddha Reaching the Great; namo Buddha Reaching Ultimate Great Vigour; namo Buddha Great Sphere.
2.8
"Next, pay homage to the great canon of the twelvefold sacred scriptures and the wheel of Dharma.
2.9
"Namo the Mañjuśrī-buddhakṣetra-vyūha-sūtra; namo the Ru-shou-pusa-wushang-qingjing-fenwei-jing; namo the Mahāyāna-samāna-svabhāva-sūtra; namo the Mahāyānāvadāna-saṃgraha-sūtra; namo the Sarvadharma-pravṛtti-nirdeśa-sūtra; namo the Akṣobhya-tathāgatasya-vyūha-sūtra; namo the Pratyutpanna-buddha-saṃmukhāvasthita-samādhi-sūtra; namo the Padmamukha-sūtra; namo the Pūrvadig-varadīparāja-tathāgata-sūtra; namo the Kāśyapa-sūtra; namo the Sarvadharma-sarvottamarāja-sūtra; namo the Mayūrarājñī-dhāraṇī-sūtra; namo the Bodhicittotpādana-śuddhāśaya-sūtra; namo the Anuttarāśraya-sūtra; namo the Vijñaptimātra-sūtra; namo the Adbhuta-dharmaparyāya-nidāna-sūtra; namo the Pratītyasamutpāda-sūtra; namo the Chengju-guangming-dingyi-jing; namo the Prince Sudāna Sūtra; namo the Prince Mūka Sūtra; namo the Sura-sūtra; namo the Suvarṇarāja-sūtra; namo the Duzheng-zishi-sanmei-jing; namo the Mahāmāyā-sūtra; namo the Mahāvaipulya Tathāgatagarbha Sūtra; namo the Tathāgata-upāyakauśalya-mantra-sūtra; namo the Śrīmālādevī-siṃhanāda-ekayāna-mahāpayā-sūtra; namo the Sumati-bodhisattva-sūtra; namo the Adbhuta-puṇyasaṃkhyāna-sūtra; namo the Brahmacārī-śikhī-sūtra; namo the Kṣamāvatī-vyākaraṇa-sūtra; namo the Candraprabha-bodhisattva-sūtra; namo the Mie-shifang-ming-jing; namo the Bodhicitta-samutpāda-sūtra; namo the Samantamukha-parivarta-sūtra; namo the Bodhisattva-daśabhūmika-sūtra; namo the Śreṣṭhidevaputra-sūtra; namo the Xinming-nü-jing; namo the Candrapradīpa-samādhi-sūtra; namo the Acintyaprabhāsa-bodhisattva-paripṛcchā-sūtra; namo the Mañjuśrī-bodhisattva-paripṛcchā-sūtra; namo the Prince Guṇaprabha Sūtra; namo the Dānapradīpānuśaṃsā-sūtra; namo the Bodhisattva-paribhāṣita-kāmacchanda-sūtra; namo the Ren-benyu-sheng-jing; namo the Anūnatvāpūrṇatvanirdeśa-sūtra; namo the Buddhavacana-sūtra; namo the Anakṣara-ratnakaraṇḍaka-sūtra; namo the Tathāgata-siṃhanāda-sūtra; namo the Daśadharma-sūtra.
2.10
"Venerate and pay homage to all the great bodhisattva-mahāsattvas of the ten directions.
2.11
"Namo Bodhisattva Wheel of Dharma Turning upon Resolving; namo Bodhisattva Joyful Speech on Differences of All Sounds; namo Bodhisattva Mountain of Joyful Speech; namo Bodhisattva Great Ocean Thought; namo Bodhisattva Great Mountain; namo Bodhisattva Beloved Vision; namo Bodhisattva King of Joy; namo Bodhisattva Boundless Contemplation; namo Bodhisattva Boundless Contemplative Practice; namo Bodhisattva Crusher of Wrong Views and Māras; namo Bodhisattva Sorrowless Virtue; namo Bodhisattva Accomplisher of All Aims; namo Bodhisattva Lion; namo Bodhisattva Well-Abiding Thought; namo Bodhisattva Incomparable Mind; namo Bodhisattva Nara Virtue; namo Bodhisattva Indra Virtue; namo Bodhisattva Sāgaradeva; namo Bodhisattva Bhadrapāla; namo Bodhisattva Bhaiṣajyarāja; namo Bodhisattva Rocana; namo Bodhisattva Candraprabha; namo Bodhisattva Padma Superiority; namo Bodhisattva Wisdom Mountain; namo Bodhisattva Noble Womb; namo Bodhisattva Non-Abandoning Practice; namo Bodhisattva Infallible Vision; namo Bodhisattva Wonderful Voice; namo Bodhisattva Roar of Wonderful Voice; namo Bodhisattva Constantly Smiling with Calmed Faculties; namo Bodhisattva Padma Path Superiority; namo Bodhisattva Vast Reflection; namo Bodhisattva Utpala Eyes; namo Bodhisattva Worthy of Offerings; namo Bodhisattva Constantly Mindful; namo Bodhisattva Abiding in All Compassionate Views; namo Bodhisattva Severer of All Evil Dharmas; namo Bodhisattva Abiding in All Sounds; namo Bodhisattva Abiding in All Existence; namo Bodhisattva Abiding in the Buddha's Voice.
2.12
"Take refuge in all such immeasurable and boundless great bodhisattva-mahāsattvas of the worlds of the ten directions.
2.13
"Venerate and pay homage to all noble sages among the śrāvakas and pratyekabuddhas.
2.14
"Namo Pratyekabuddha Hearing; namo Pratyekabuddha Wisdom Body; namo Pratyekabuddha Vaiśālī; namo Pratyekabuddha Goposāla; namo Pratyekabuddha Vasudhara; namo Pratyekabuddha Non-Toxic Pure Mind; namo Pratyekabuddha Truly Stainless; namo Pratyekabuddha Merit; namo Pratyekabuddha Black; namo Pratyekabuddha Only Black.
2.15
"Take refuge in all such immeasurable and boundless pratyekabuddhas.
2.16
"Having paid homage to the Three Jewels, next repent.
2.17
"Now, when discussing repentance: fundamentally it is reforming past deeds and cultivating the future, extinguishing evil and giving rise to good. When one is born and abides in the world, who can be without fault? Those still in training, when losing mindfulness, even give rise to defilements; arhats, through residual habitual latencies, set in motion karmas of body and speech—how much more so ordinary beings: how could they be without fault? Yet the wise awaken beforehand and are able to reform and repent, whereas the foolish conceal them and thus allow them to proliferate; hence habits accumulate through the long night of saṃsāra, with no time of awakening. If one can feel shame, disclose [faults], and repent, how could it be merely the eradication of sins? It also increases immeasurable merits and establishes the sublime fruit of the Tathāgata's nirvāṇa."
2.18
If one wishes to practice this method, one should first compose one's external bodily deportment, gazing respectfully upon the venerable image, and inwardly give rise to a reverent mind focused on the contemplation of the Dharma, generating two kinds of mental intention with profound and earnest sincerity. What are the two? First, reflecting to oneself: 'This bodily life of mine is difficult to preserve for long; once it dissolves and perishes in a single morning, I do not know when this body may be regained. If I do not again encounter the Buddhas and holy sages, but suddenly meet evil companions and commit various sinful karmas, I will surely fall again into the deep pits of the perilous destinies.' Second, reflecting to oneself: 'Although in this life I have obtained an encounter with the Tathāgata's true Dharma and become a disciple of the Buddha—and the rule for disciples is to continue the holy lineage, purify body, speech, and mind, and abide in wholesome dharmas—yet now we openly commit evil ourselves and then conceal it, saying that others do not know and supposing that they do not see, hiding it in our hearts and remaining arrogant without shame. This is truly the height of delusion and foolishness in the world! Yet present right now are the Buddhas of the ten directions, the bodhisattvas of the great grounds, and the devas and divine ṛṣis—how could they not see the sins and evils we have committed with their pure divine eyes? Furthermore, the spirits and deities of the unseen and manifest realms record our sins and merits without the slightest error.'
2.19
Now, as for one who commits sins, after his life ends, the ox-headed hell wardens seize his conscious spirit, and at the court of King Yama they debate and thoroughly examine what is right and wrong. At that time, all the hostile adversaries come to bear witness, each saying, 'You formerly butchered my body, roasted, boiled, steamed, and broiled it'; or saying, 'You formerly stripped me of all my wealth and treasures, and separated me from my kinfolk. Only now have I gained an opportunity against you!' When the evidence is present before him at that moment, how could he dare deny it? He can only submit willingly to share and receive his past retributions. As the sūtras explain, in the hells no one is punished unjustly. If in his daily life he has forgotten the many sins he customarily committed, the places where he did evil during his life and all their aspects will appear before him, each saying, 'Formerly you committed such a sin beside me; how can you deny it now?' Thus for the committing of sins there is no hiding place. Thereupon King Yama gnashes his teeth, scolds and reprimands him, and delivers him to the hells, where he will seek escape in vain for kalpas and endless years. This matter is not far off; it does not concern other people: it is indeed one's own person doing it and receiving it oneself. Even between father and son, who are the closest of kin, once the retribution arrives, neither can suffer it in the other's place. All of you together, while your bodies are at ease and your forms free of various sicknesses, must each strive to compete with your fleeting life and give rise to great dread! When death is about to arrive, repentance will come too late. Therefore we, the disciples, with utmost sincerity take refuge in the Buddhas of the ten directions.
2.20
Namo to the Buddha Dispelling Doubt and Pure Light of the eastern direction. / Namo to the Buddha Sorrow-free Merit of the southern direction. / Namo to the Buddha Flower Adornment and Supernatural Penetrations of the western direction. / Namo to the Buddha Moon Palace Pure of the northern direction. / Namo to the Buddha Dispelling All Darkness of the south-eastern direction. / Namo to the Buddha Observing Sentient Beings with Great Compassion of the south-western direction. / Namo to the Buddha Fragrance Emitting Radiance of the north-western direction. / Namo to the Buddha Boundless Ocean of Merit of the north-eastern direction. / Namo to the Buddha Cutting Off All Doubt of the nadir. / Namo to the Buddha Free from All Sorrow of the zenith.
2.21
We pay homage to all such Triratnas throughout the empty space of the ten directions.
2.22
We, the disciples, from the beginningless past until today, have accumulated ignorance that blinds and covers the eye of the mind. Following the nature of the kleśas, we have created sinful karmas throughout the three periods of time: either indulging in attachment and clinging so as to produce the kleśa of greed; or harboring hostility, anger, and the intention to harm; or muddled, stuporous, and blind with the kleśa of delusion; or haughty with self-conceit, arrogant and contemptuous; or doubting the true path with the kleśa of hesitation; or slandering the nonexistence of cause and effect with the kleśa of wrong views; or failing to recognize conditioned designations and clinging to a self; or confused about the three periods of time, clinging to the kleśas of annihilation and permanence; or consorting with evil dharmas to produce the kleśa of attachment to views; or erroneously following heterodox teachers to generate the kleśa of attachment to rites and rituals; up to and including the four grasps and arbitrary conceptualizations—today with utmost sincerity we take refuge and confess.
2.23
Furthermore, we, the disciples, from the beginningless past until today, have held tightly with stubborn grasping, producing the kleśa of stinginess; failed to restrain the six senses, with the kleśa of unrestrained indulgence; harbored bad and evil mental conduct, with the kleśa of impatience; been lazy, sluggish, and lax, with the kleśa of lack of diligence; had restless mental agitation, with the kleśas of vitarka and vicāra; been bewildered when encountering sense-objects, with the kleśa of ignorance; followed the eight worldly winds, producing the kleśa of self and other; been flattery-prone, obsequious, and deceitful, with the kleśa of a crooked mind; been obstinate, harsh, and intractable, with the kleśa of disharmony; easily angered and difficult to please, with the kleśa of harboring resentment; jealous, sharp-tongued, obstinate, and rebellious; cruel, violent, harmful, deceitful, and malicious; contrary to the two truths, clinging to marks; giving rise to inverted views regarding suffering, accumulation, cessation, and the path; following the twelve links of dependent origination and wandering in saṃsāra; up to the kleśas as numerous as the sands of the Ganges in the stage of beginningless ignorance, producing the four stages of clinging that construct the bitter fruits of the three realms. All such boundless and limitless kleśas have disturbed and afflicted the holy sages, the six destinies, and the four modes of birth. Today we disclose them before the Buddhas of the ten directions, the venerable Dharma, and the holy Saṅgha, taking refuge and confessing.
2.24
May we, the disciples, by relying on the merit produced by this confession of greed, anger, delusion, and all other kleśas, aspire life after life to break the banner of pride, dry up the water of craving and desire, extinguish the fire of anger, shatter the darkness of foolishness, uproot the root of doubt, and tear apart the net of views. May we deeply recognize the three realms as a prison, the four great elements as poisonous snakes, the five aggregates as treacherous bandits, the six sense-entrances as an empty village, and love and attachment as deceptive pretenders of affection; cultivate the eightfold noble path to cut off the source of ignorance, head directly toward nirvāṇa without resting or stopping, be continuously attuned in thought after thought to the thirty-seven aids to awakening, and always have the ten pāramitās manifest before us.
2.25
Mahāyāna Lotus Baoda's Dialogue on Karmic Retribution of Śramaṇas Sūtra
2.26
Baoda then entered the hells, went up to the top of a high tower, and looked around in all four directions. He saw sinful people wailing as they entered through each of the four gates before Baoda. Entering the iron carts, iron oxen, iron donkeys, and iron horses—these four small hells formed one hell ahead. Why is it named the Hell of Iron Carts, Iron Horses, Iron Oxen, and Iron Donkeys? This hell is fifteen yojanas in length and breadth. The iron city within it is one yojana high. A fierce fire blazes brightly, burning its iron carts so that they are incandescent and flaming. Inside there are iron oxen whose bodies are likewise; their heads, horns, hair, and tails are all like sharp points, and from their hair fire burns and smoke and flames burst forth together. As for the iron horses, the hair on their bodies, their manes, and tails are as sharp as knife-blades; from their hair and tails fire burns, and smoke and flames burst forth together. The iron donkeys are also like this. In that hell there are iron caltrops, sharp as blades; iron spikes are strewn in confusion all over the ground, and the spikes burn with fire more fierce than before.
2.27
At that time, among the northern gate were five hundred śramaṇas wailing like bleating sheep, fire coming from their mouths and eyes, crying out: 'Why do we now suffer such torment as this?'
2.28
The hell wardens, yakṣas, and horse-headed rākṣasas held three-pronged iron pitchforks in their hands; aiming at their backs, they struck through and out of their chests. Furthermore, there were iron chains that came and bound their arms, and the chains burned with fire, scorching the arms of the sinners. Furthermore, there were iron cangues that cangued the sinners' throats; the cangues were eight-sided, as sharp as blades, and the fierce smoke and fire burned the sinners' necks.
2.29
At that time, the sinners tossed and turned on the ground, unwilling to go forward. The horse-headed rākṣasas held iron rods in their hands; aiming at their heads, they struck them, smashing the sinners' bodies to fine dust. Furthermore, hungry ghosts came to eat their flesh, and hungry dogs came to drink their blood. The horse-headed rākṣasa kicked the ground and commanded them to live, and the sinners revived immediately.
2.30
At that time, an iron ox roared and stamped the ground; roaring, the ox charged toward the sinners. Pressed hard, the sinners tossed and turned on the ground. The horse-headed rākṣasa held an iron fork and skewered them onto a cart. The sinners leaped about and fell onto the ox again; the ox's hair stabbed upward, entering through their bellies and exiting through their backs. The ox leaped again, and they fell onto a horse; the horse's hair stabbed upward, also like sharp blades. When the horse flicked its tail, their bodies were shattered and rotted; in a moment they revived again.
2.31
At that time, the iron horse raised its legs and kicked continuously, shattering their bodies like dust; in a moment they revived again. They were then made to ride an iron donkey, and the donkey leaped about; the sinners fell to the ground, and the donkey became enraged, raising its legs and trampling them repeatedly, so that in a moment they died, and in a moment they revived again. Throughout one day and one night they suffered boundless punishment.
2.32
Baoda asked the horse-headed rākṣasa, 'Why are these śramaṇas like this?'
2.33
The rākṣasa replied, 'These śramaṇas received the Buddha's prohibitory precepts, yet they took no care for the future but only grasped at the present. Violating the pure precepts, they intentionally committed evil karma, accumulated impure possessions, rode in carts, mounted horses, drove donkeys, and engaged in trade. Lacking kindness and compassion in their hearts and failing to guard their majestic deportment, they received the faithful offerings of others. Due to these evil causes and conditions, they have fallen into this hell for hundreds of thousands of myriads of kalpas. Even if they obtain human rebirth, their physical bodies will be incomplete: they will be deaf, blind, mute, and dumb, unable to see the Triratna and unable to hear the true Dharma.'
2.34
Hearing this, Baoda wept sorrowfully and sighed, 'How could a śramaṇa who ought to transcend the three realms suffer such punishment on account of evil karma?' Baoda then departed.
2.35
Sūtra on the Names of the Buddhas, Fascicle Two
Linked texts (1)
- 佛說佛名經 — Classical Chinese