佛說佛名經 30
English (machine translation) 30
- Language
- English
30.1
"Namo Sharp Wisdom Buddha, namo Ocean Attainment Buddha, namo Brahma Mark Buddha, namo Moon Canopy Buddha, namo Abundant Flames Buddha, namo King Vairāma Buddha, namo Wisdom Renown Buddha, namo Awakening Mark Buddha, namo Merit Light Buddha, namo Voice Propagation Buddha, namo Full Moon Buddha, namo Flower Light Buddha, namo Flower Victor Buddha, namo Good Accomplishment King Buddha, namo Lamp King Buddha, namo Lightning Light Buddha, namo Light King Buddha, namo Radiant Light Buddha, namo Fully Endowed with Praise Buddha, namo Flower Treasury Buddha, namo Puṣya Buddha, namo Dignified Body Buddha, namo Pure Meaning Buddha, namo Destroyer of Fierce Armies Buddha, namo Merit Majesty Buddha, namo Forceful Practice Buddha, namo Rāhu-Deva Buddha, namo Wisdom Accumulation Buddha, namo Tamer Buddha, namo Like a King Buddha, namo Flower Mark Buddha, namo Rāhula Buddha, namo Great Medicine Buddha, namo King of Constellations Buddha, namo Medicine King Buddha, namo Virtue Hand Buddha, namo Takṣaka Buddha, namo Dissemination Buddha, namo Sun Light Buddha, namo Virtue Treasury Buddha, namo Sublime Mind Buddha, namo Virtue Master Buddha, namo Vajra Multitude Buddha, namo Wisdom Crest Buddha, namo Well Abiding Buddha, namo Mental Activity Buddha, namo Brahma Voice Buddha, namo Lion Buddha, namo Thunder Voice Buddha, namo Penetrating Mark Buddha, namo Wisdom Voice Buddha, namo Tranquil Buddha, namo Brahma King Buddha, namo Bull King Buddha, namo Ṛdamukha Buddha, namo Dragon Virtue Buddha, namo Treasure Mark Buddha, namo Adornment Buddha, namo Inextinguishable Voice Buddha, namo Flower Virtue Buddha, namo Voice Virtue Buddha, namo Lion Buddha, namo Adorned Words Buddha, namo Courageous Wisdom Buddha, namo Flower Heap Buddha, namo Flower Blossom Buddha, namo Forceful Practice Buddha, namo Virtue Heap Buddha, namo Supreme Form Buddha, namo Resplendent Buddha, namo Moon Lamp Buddha, namo Majestic Virtue King Buddha, namo Bodhi King Buddha, namo Inexhaustible Buddha, namo Bodhi Eye Buddha, namo Body Pervading Buddha, namo Wisdom Land Buddha, namo Supreme Buddha, namo Refreshing Radiance Buddha, namo Wisdom Virtue Buddha, namo Sublime Voice Buddha, namo Guide Buddha, namo Unimpeded Treasury Buddha, namo Supreme Giving Buddha, namo Great Venerable Buddha, namo Wisdom Power Buddha, namo Subduer of Great Flames Buddha, namo Monarch King Buddha, namo Restraining Power Buddha, namo Majestic Virtue Buddha, namo Good Brightness Buddha, namo Renowned Buddha, namo Dignified Buddha, namo Dust-Free Buddha, namo Dignified Demeanour Buddha, namo Lion Army Buddha, namo Heavenly King Buddha, namo Fame Buddha, namo Exceptional Buddha, namo Great Treasury Buddha, namo Merit Light Buddha, namo Brahma Voice Buddha, namo Lamp King Buddha, namo Wisdom Crest Buddha, namo Celestial Buddha, namo Earth King Buddha, namo Attaining Liberation Buddha, namo Golden Topknot Buddha, namo Rāhu-Sun Buddha, namo Invincible Buddha, namo Muni Pure Buddha, namo Good Light Buddha, namo Golden Navel Buddha, namo Heavenly King of Many Virtues Buddha, namo Dharma Canopy Buddha, namo Virtue Arm Buddha, namo Aṅgatha Buddha, namo Exquisite Wisdom Buddha, namo Subtle Mind Buddha, namo All-Majestic Virtues Buddha, namo Lion Crest Buddha, namo Liberation Mark Buddha, namo Wisdom Treasury Buddha, namo Wisdom Accumulation Buddha, namo Majestic Mark Buddha, namo Severing the Stream Buddha, namo Unimpeded Praise Buddha, namo Treasure Accumulation Buddha, namo Good Voice Buddha, namo Mountain King Mark Buddha, namo Dharma Crest Buddha, namo Liberation Virtue Buddha, namo Well Dignified Buddha, namo Auspicious Body Buddha, namo Pleasant Words Buddha, namo Lion Sharpness Buddha, namo Varuṇa Buddha, namo Lion Dharma Buddha, namo Dharma Power Buddha, namo Loving Delight Buddha, namo Immovable Exposition Buddha, namo Multitude Brightness King Buddha, namo Awakening Buddha, namo Sublime Eye Buddha, namo Mind Abiding in Demeanour Buddha, namo Illuminating Light Buddha, namo Fragrance Virtue Buddha, namo Causing Joy Buddha, namo Not Acting in Vain Buddha, namo Extinguishing Anger Buddha, namo Supreme Colour Buddha, namo Good Pacing Buddha, namo Great Voice Praise Buddha, namo Pure Vow Buddha, namo Sun Deva Buddha, namo Joy in Wisdom Buddha, namo Body-Gathering Buddha, namo Majestic Power Buddha, namo Benefit Field Buddha, namo Virtue Vehicle Buddha, namo Supreme Gold Buddha, namo Liberation Crest Buddha, namo Delight in Dharma Buddha, namo Abiding Practice Buddha, namo Abandoning Arrogance Buddha, namo Wisdom Treasury Buddha, namo Brahma Conduct Buddha, namo Candana Buddha, namo Sorrowless Name Buddha, namo Dignified Body Buddha, namo Mark Land Buddha, namo Padma Buddha, namo Boundless Virtue Buddha, namo Heavenly Light Buddha, namo Wisdom Flower Buddha, namo Binduma Buddha, namo Rich in Wisdom Buddha, namo Brahma Wealth Buddha, namo Treasure Hand Buddha, namo Pure Faculty Buddha, namo Complete Discourse Buddha, namo Supreme Discourse Buddha, namo Puṣya Buddha, namo Tiṣya Buddha, namo Having the Sun Buddha, namo Emerged from Mud Buddha, namo Attaining Wisdom Buddha, namo Mūla Buddha, namo Supreme Auspiciousness Buddha, namo Dharma Joy Buddha, namo Seeking Excellence Buddha, namo Prajñā Buddha, namo Good Sage Buddha, namo Net Light Buddha, namo Vaiḍūrya Treasury Buddha, namo Renowned Buddha, namo Beneficial Stillness Buddha, namo Transforming by Teaching Buddha, namo Bright-Eyed Buddha, namo Good Brightness Buddha, namo Supreme Brightness of All Virtues Buddha, namo Treasure Virtue Buddha, namo Human Moon Buddha, namo Rāhula Buddha, namo Amṛta Brightness Buddha, namo Sublime Voice Buddha, namo Great Brightness Buddha, namo Master of All Buddha, namo Delight in Wisdom Buddha, namo Mountain King Buddha, namo Quenching Extinction Buddha, namo Virtue Accumulation Power Buddha, namo Heavenly King Buddha, namo Sublime Voice Buddha, namo Sublime Flower Buddha, namo Abiding Meaning Buddha, namo Merit Majestic Accumulation Buddha, namo Incomparable Wisdom Buddha, namo Amṛta Voice Buddha, namo Good Hand Buddha, namo Sharp Wisdom Buddha, namo Contemplating Liberation Meaning Buddha, namo Victorious Voice Buddha, namo Ṛda Practice Buddha, namo Joyous Meaning Buddha, namo Faultless Buddha, namo Practising Good Buddha, namo Flower Treasury Buddha, namo Sublime Colour Buddha, namo Delight in Expounding Buddha, namo Good Deliverance Buddha, namo Multitude King Buddha, namo Free from Fear Buddha, namo Delight in Wisdom Buddha, namo Eloquence Sun Buddha, namo Renowned Buddha, namo Treasure Sun Brightness Buddha, namo Supreme Mind Buddha, namo Fearless Buddha, namo Great Vision Buddha, namo Brahma Voice Buddha, namo Good Mind Buddha, namo Equal Wisdom Buddha, namo Incomparable Unimpededness Buddha, namo Vajra Army Buddha, namo Bodhi Mind Buddha, namo Tree King Buddha, namo Bandha Voice Buddha, namo Merit Power Buddha, namo Majestic Virtue Buddha, namo Noble Beloved Buddha, namo Powerful Practice Buddha, namo Amber Buddha, namo Thunder Voice Cloud Buddha, namo Good Beloved Eye Buddha, namo Good Wisdom Buddha, namo Fully Endowed Buddha, namo Virtue Heap Buddha, namo Great Voice Buddha, namo Dharma Mark Buddha, namo Wisdom Voice Buddha, namo Space Buddha, namo Sacrificial Voice Buddha, namo Distinct Wisdom Voice Buddha, namo Merit Light Buddha, namo Noble King Buddha, namo Multitude Voice Buddha, namo Eloquent Discourse Buddha, namo Well Tranquil Buddha, namo Moon-Faced Buddha, namo Sun Name Buddha, namo Stainless Buddha, namo Merit Gathering Buddha, namo Flower Virtue Mark Buddha, namo Eloquence Land Buddha, namo Treasure Giving Buddha, namo Beloved Moon Buddha, namo Not Lofty Buddha, namo Lion Power Buddha, namo Sovereign King Buddha, namo Immeasurably Pure Buddha, namo Equal Samādhi Buddha, namo Indestructible Buddha, namo Stain-Eliminating Buddha, namo Infallible Skillful Means Buddha, namo Free from Torment Buddha, namo Sublime Face Buddha, namo Wisdom-Restrained Abiding Buddha, namo Dharma Master King Buddha, namo Great Deva Buddha, namo Profound Mind Buddha, namo Immeasurable Buddha, namo Dharma Power Buddha, namo World-Venerated Buddha, namo Flower Light Buddha, namo Venerated in the Three Worlds Buddha, namo Worthy of Sun Treasury Buddha, namo Deva-Venerated Buddha, namo Supreme Wise Person Buddha, namo True Topknot Buddha, namo Faithful to Amṛta Buddha, namo Vajra Buddha, namo Firm Buddha, namo Bright Treasure Shoulder Buddha, namo Ṛda Step Buddha, namo Following the Sun Buddha, namo Pure Buddha, namo Bright Power Buddha, namo Merit Accumulation Buddha, namo Endowed with Virtue Buddha, namo Lion Practice Buddha, namo Elevated Buddha, namo Flower Giving Buddha, namo Jewel Brightness Buddha, namo Lotus Buddha, namo Loving Wisdom Buddha, namo Bandha-Adorned Buddha, namo Not Acting in Vain Buddha, namo Producing Dharma Buddha, namo Marks and Characteristics Buddha, namo Delighting in Contemplation Buddha, namo Delighting in Liberation Buddha, namo Knowing the Principle Buddha, namo Ocean of Renown Buddha, namo Upholding Flowers Buddha, namo Not Conforming to the World Buddha, namo Joy of the Multitude Buddha, namo Peacock Voice Buddha, namo Irreversible Buddha, namo Cutting Off the Stain of Craving for Existence Buddha, namo Deliverance through Demeanour Buddha, namo Disseminated by Devas Buddha, namo Treasure Step Buddha, namo Flower Hand Buddha, namo Majestic Virtue Buddha, namo Destroyer of Hostile Foes Buddha, namo Abundant in Vast Learning Buddha, namo Sublime Land Buddha, namo Flower Brightness Buddha, namo Lion Wisdom Buddha, namo Rising Sun Buddha, namo Darkness Extinguisher Buddha, namo Immovable Buddha, namo Gradual Practice Buddha, namo Merit Lamp Buddha, namo Voice Cultivation Buddha, namo Gautama Buddha, namo Powerful Buddha, namo Abiding in Body and Mind Buddha, namo Good Moon Buddha, namo Awakening Thought Flower Buddha, namo Supreme Auspiciousness Buddha, namo Good Majestic Virtue Buddha, namo Wisdom Power Virtue Buddha, namo Good Lamp Buddha, namo Firm Practice Buddha, namo Heavenly Voice Buddha, namo Delighting in Peace and Ease Buddha, namo Sun-Faced Buddha, namo Delighting in Liberation Buddha, namo Precept Brightness Buddha, namo Abiding in Precepts Buddha, namo Stainless Buddha, namo Firmly Emerging Buddha, namo Añjana Buddha, namo Increasing Buddha, namo Fragrant Brightness Buddha, namo Vairāma Brightness Buddha, namo Mindfulness King Buddha, namo Secret Body Buddha, namo Unimpeded Mark Buddha, namo Faithful to Precepts Buddha, namo Supreme Sublime Path Buddha, namo Delighting in Treasures Buddha, namo Bright Dharma Buddha, namo Endowed with Demeanour Buddha, namo Great Compassion Buddha, namo Supreme Compassion Buddha, namo Attaining Quenching Extinction Buddha, namo Amṛta King Buddha, namo Meru Brightness Buddha, namo Noble Praise Buddha, namo Vast Illumination Buddha, namo Majestic Virtue Buddha, namo Seeing Brightness Buddha, namo Good Practice Retribution Buddha, namo Good Joy Buddha, namo Sorrowless Buddha, namo Treasure Brightness Buddha, namo Dignified Demeanour Buddha, namo Delighting in Merit Buddha, namo Ocean of Merit Buddha, namo Exhaustion of Marks Buddha, namo Severing Māra Buddha, namo Eliminating Māra Buddha, namo Transcending the Path of Decline Buddha, namo Indestructible Mind Buddha, namo Water King Buddha, namo Pure Māra Buddha, namo Supreme King of the Assembly Buddha, namo Beloved Brightness Buddha, namo Merit Lamp Buddha, namo Bodhi Mark Buddha, namo Wisdom Brightness Buddha, namo Well Extinguished Buddha, namo Brahma Life Buddha, namo Wisdom Joy Buddha, namo Divine Mark Buddha, namo Like the King of the Multitude Buddha, namo Earth Holder Buddha, namo Loving the Sun Buddha, namo Rāhula-Moon Buddha, namo Flower Brightness Buddha, namo Supreme Bhaiṣajyaguru Buddha, namo Power-Holding Buddha, namo Merit Brightness Buddha, namo Joyous Brightness Buddha, namo Good Voice Buddha, namo Dharma Sovereign Buddha, namo Brahma Voice Buddha, namo Good Karma Buddha, namo Mind Free of Error Buddha, namo Great Giving Buddha, namo Renowned Praise Buddha, namo Multitude of Marks Buddha, namo Virtue Dissemination Buddha, namo World Sovereign Buddha, namo Virtue Tree Buddha, namo Discerning Mind Buddha, namo Extinguishing Delusion Buddha, namo Immeasurable Buddha, namo Good Moon Buddha, namo Boundless Eloquent Mark Buddha, namo Ṛda Dharma Buddha, namo Worthy of Offerings Buddha, namo Crossing Sorrow Buddha, namo Delighting in Peace Buddha, namo World Voice Buddha, namo Loving the Body Buddha, namo Sublime Foot Buddha, namo Utpala Buddha, namo Flower Garland Virtue Buddha, namo Boundless Eloquent Light Buddha, namo Faithful to the Noble Buddha, namo Blazing Flame Buddha, namo Virtue Vigour Buddha, namo True Buddha, namo Heavenly King Buddha, namo Delighting in Lofty Voice Buddha, namo Pure in Faith Buddha, namo Bhagīratha Buddha, namo Merit Voice Buddha, namo Blazing Buddha, namo Boundless Virtue Buddha, namo Assembled Majesty Buddha, namo Lion's Stride Buddha, namo Immovable Buddha, namo Pure Faith Buddha, namo Bright Practice Buddha, namo Dragon Voice Buddha, namo Wheel Holder Buddha, namo Wealth Accomplishment Buddha, namo Beloved by the World Buddha, namo Dharma Name Buddha, namo Immeasurable Treasure Name Buddha, namo Cloud Mark Buddha, namo Wisdom Path Buddha, namo Sublime Voice Buddha, namo Space Voice Buddha, namo Space Buddha, namo Great King Buddha, namo Jewel Purity Buddha, namo Sudhana Buddha, namo Lamp Flame Buddha, namo Truly Bearing the Voice Buddha, namo Sovereign King of Men Buddha, namo Rāhula-Guarded Buddha, namo Tranquil Buddha, namo Lion Mind Buddha, namo Renowned Treasure Buddha, namo Benefit-Gaining Buddha, namo Everywhere-Seeing Buddha, namo World Flower Buddha, namo High Crest Buddha, namo Impartial Eloquence Buddha, namo Distinct Knowledge and Vision Buddha, namo Lion Fang Buddha, namo Ṛda Step Buddha, namo Merit Buddha, namo Dharma Lamp Canopy Buddha, namo Maudgalyāyana Buddha, namo Sorrowless Land Buddha, namo Thoughtful Buddha, namo Delighting in Bodhi Buddha, namo Revered by Dharma Devas Buddha, namo Severing Power Buddha, namo Revered Power Buddha, namo Wisdom Flower Buddha, namo Firm Voice Buddha, namo Peace and Joy Buddha, namo Sublime Meaning Buddha, namo Loving Purity Buddha, namo Conscience-Faced Buddha, namo Sublime Crest Buddha, namo Joyous Desire Buddha, namo Ruci Buddha.
30.2
"Such are the names of the Buddhas who appear in this Bhadrakalpa. If someone hears the names of these thousand Buddhas, they need not fear error and fall; they will surely attain nirvāṇa. All wise persons who hear the names of these Buddhas should concentrate their minds, harbor no indolence, and diligently practice energetic application. Do not lose this opportunity and fall back into the evil destinies to suffer all kinds of pain and distress. Abide peacefully in keeping the precepts, listen extensively according to what is appropriate, and never depart from being endowed with deep forbearance; then such a person will be able to encounter the thousand Buddhas.
30.3
"If someone upholds and recites the names of these thousand Buddhas, the multitude of sins accumulated over immeasurable asaṃkhyeya kalpas will be extinguished. They will surely attain the various samādhis, divine superknowledges, and unimpeded wisdom of the Buddhas, as well as the various Dharma-doors and dhāraṇīs. All scriptures, various kinds of wisdom, and preaching the Dharma according to what is appropriate must all be sought from within this samādhi. Cultivating this samādhi, one should practice pure livelihood, produce no deception, be detached from fame and gain, harbor no jealousy, and practice the six harmonies and reverences. One who practices in this way will swiftly attain the dharma of samādhi."
30.4
"Next, pay homage to the wheel of the Dharma of the great treasury of the twelve divisions of venerable scriptures."
30.5
"Reverently pay homage to all the great bodhisattva-mahāsattvas of the ten directions."
30.6
"Namas to such immeasurable and boundless great bodhisattva-mahāsattvas of the worlds of the ten directions."
30.7
"Namo to all these bodhisattvas; all should be mindful of them, respectfully make prostrations, and seek the stage of avaivartika."
30.8
"Reverently pay homage to all the worthy and noble ones among the śrāvakas and pratyekabuddhas."
30.9
"Namas to such immeasurable and boundless pratyekabuddhas."
30.10
"Having paid homage to the Triratna, next perform kṣamā."
30.11
"We disciples, having completed the kṣamā of all retributions, should now once again comprehensively confess all sins and earnestly supplicate the Buddhas of the ten directions for salvation and protection:
30.12
"We disciples, from immeasurable hundreds of thousands of koṭis of kalpas without beginning until now, have committed evil karma that cannot be fully recounted: either committing the ten unwholesome deeds, or committing the five heinous crimes and slandering the Vaipulya, or creating immeasurable asaṃkhyeya sins. Now we take refuge in the Buddhas of the ten directions, take refuge in the Dharma of the ten directions, and take refuge in the Saṅgha of the ten directions."
30.13
"Next, we again take refuge and bow our heads to the Buddha Akṣobhya in the east, the Buddha Ratnaketu in the south, the Buddha Amitābha in the west, the Buddha Vicitraprabhāva in the north, the Tathāgata Gandhahastin in the zenith, and the Buddha Koṭipratibimba in the nadir. We bow our heads to the Mahāsattva Samantabhadra in the east, the Mahāsattva Vasumdhara in the south, the Mahāsattva Avalokiteśvara in the west, the Mahāsattva Pūrṇacandra in the north, the Mahāsattva Ākāśa in the zenith, the Mahāsattva Dṛḍhavīrya in the nadir, our original teacher Śākyamuni Buddha, and take refuge in the future Buddha-nature."
30.14
"We also bow our heads to the emanated transformation Buddhas of other realms, to the Mahāsattvas Vimalakīrti and Mañjuśrī; we also bow our heads to Ānanda and Kāśyapa, and to the noble beings who appear in the four paths; and we also take refuge in the initial mind that possesses instruction."
30.15
"We bow our heads to the great treasury of the twelve divisions of scriptures, to the other scriptures and correct Vaipulya canons, and to the images and eight portions of relics. We also take refuge in the Four Heavenly Kings who currently conduct Buddhist activities; in Śakra, Brahmā, and the gods of the Trāyastriṃśa Heaven; in the heavens in the sky, on the earth, and beneath the earth; in all the divine sages dwelling in mountain forests and under trees, those with great supernatural power, those with the divine eye, and those with the divine ear. We pray that you will deign to hear, know, and bear witness. May all sentient beings who have not yet confessed, upon having performed this confession, have all their sins extinguished! We disciples today confess, opening our livers and exposing our gallbladders, and with utmost sincerity take refuge in the Buddha."
30.16
"Namo to the Buddha Jinamati of the east; namo to the Buddha Jinarṣi of the south; namo to the Buddha Ghoṣaparvata of the west; namo to the Buddha Jinaprabha of the north; namo to the Buddha Priyaviśuddha of the southeast; namo to the Buddha Bhayanirghātaka of the southwest; namo to the Buddha Abhayasuvikurvaṇa of the northwest; namo to the Buddha Paramodayottarapratibimbaprabhāsa of the northeast; namo to the Buddha Saṅgatamahābhijñarāja of the nadir; namo to the Buddha Padmaprabhūtarāja of the zenith."
30.17
"Namas to all such Triratnas throughout the ten directions to the ends of empty space."
30.18
"We disciples, from worlds without beginning until now, have with this present evil body, a bewildered and disordered mind, immeasurable inverted views, afflictions, and evil karma that cannot be fully recounted. The manifold sins committed were done without self-awareness; with evil minds blazing, we did not perceive future lifetimes, but only saw the present, delighting in indulging afflictions, staying far from wholesome roots, obstructed by evil karma, and associating with bad spiritual companions. We have performed non-Dharma actions in the presence of monks, non-Dharma actions in the presence of nuns, non-Dharma actions in the presence of our parents, or non-Dharma actions before the great assembly; or we have used the saṅgha's garland articles at our own will; or before the saṅgha of the five divisions, we have raised rights and wrongs or spoken of immeasurable evil fruits of the world; or we have killed sentient beings who possess the wholesome roots of bodhi; or we have slandered Dharma masters, explaining Dharma as non-Dharma and non-Dharma as Dharma, asserting that the Tathāgata is impermanent, the True Dharma is impermanent, and the Saṅgha-jewel is impermanent; or we have taken no pleasure in giving and have faithfully accepted false teachings. Sins such as these are immeasurable and boundless. Therefore, today, with immeasurable fear and immeasurable shame and conscience, we take refuge in the Triratna, the compassionate Buddhas, the Vaipulya [sūtras], our parents, and the bodhisattva spiritual companions. Grant permission for us today to disclose and confess!"
30.19
"We disciples, from immeasurable kalpas until now, have committed the five heinous crimes; or violated the prohibitive precepts of the Buddhas of the past, future, and present; or performed the deeds of an icchantika, uttering harsh words to slander the True Dharma, creating such heavy karma without ever reforming or repenting, and without shame or remorse in our minds. Or we have committed sins such as the ten unwholesome deeds: knowing well that we have committed such heavy offenses, our original minds initially harbored no fear, shame, or conscience, silently accepting offerings without ever disclosing them. Toward that True Dharma, we lacked the intention to cherish, protect, or establish it, and meanwhile disparaged and disdained it, speaking with many errors and evils. Or we have spoken saying there is no Buddha, Dharma, or Saṅgha; or we did not believe that there are hells where one undergoes retribution. Sins such as these are immeasurable and boundless. Today, with immeasurable fear and immeasurable shame and conscience, we take refuge in the Triratna, the compassionate Buddhas, the Vaipulya [sūtras], our parents, and the bodhisattva spiritual companions. Grant permission for us to disclose and confess!"
30.20
"We disciples, from immeasurable kalpas until today, have through the four inverted views spoken of the four parājika dharmas as sthūlātyayas, spoken of sthūlātyaya dharmas as the four parājikas, spoken of offenses as non-offenses and non-offenses as offenses, spoken of light offenses as heavy and heavy offenses as light, regarded the pure as impure and the impure as pure. Or through wrong views, we have praised and expounded worldly texts without revering Buddhist sūtras, engaged in various evil debates, kept the eight impure things, regarded what is truly the Buddha's word as Māra's word, and regarded what is truly Māra's word as the Buddha's word. Or we have believed and accepted what the six teachers preached; or we have made such statements that the Tathāgata has today returned to nirvāṇa and that the Triratna is impermanent, giving rise to delusions in body and mind with immeasurable inverted views. Therefore, today, with immeasurable fear and immeasurable shame and conscience, we take refuge in the Triratna, the compassionate Buddhas, the Vaipulya [sūtras], our parents, and the bodhisattva spiritual companions. Grant permission for us to disclose and confess!"
30.21
"May we disciples, by relying on the merit generated by this confession, vow in lifetime after lifetime to rescue all sentient beings of the ten directions, causing them to stay far from the ten unwholesome deeds and cultivate the ten wholesome deeds, bringing all sufferings to an end and establishing inconceivable asaṃkhyeyas of multitudes in the ten grounds. Whatever wholesome dharmas exist in this land and other worlds, we dedicate them all. Through the wholesomeness of body, speech, and mind that I cultivate, may I realize the unsurpassed path in future lifetimes. May all women become men, be endowed with wisdom, be diligent and unremitting, all practice the bodhisattva path, and diligently cultivate and accumulate the six pāramitās. Whatever various excellent and wondrous merits are performed by all sentient beings in this Jambudvīpa and immeasurable worlds in other directions, I now rejoice in them from the depth of my heart. With this merit of rejoicing and the wholesome karma performed through body, speech, and mind, may I achieve the unsurpassed path in future lifetimes, attain a pure, stainless, and auspicious retribution, and cause all to be fully endowed with the Tathāgata's correct enlightenment."
30.22
"Mahāyāna Lotus Scripture on the Questions and Answers of Baoda on the Retribution of Śramaṇas"
30.23
The horse-headed rākṣasa spoke to Bodhisattva Baoda, saying: "Now in these hells, there are immeasurable varieties. If there is a monk who steps into the pure, fragrant room of the Vaipulya Mahāyāna with impure shoes, he shall fall into the Iron Grating Hell. If there is a monk who harbors anger in his mind, raises his hand toward his teacher, and conceives a single evil thought, he will fall into the Hell of Burning Hands and Feet. If there is a monk who raises his voice to revile his teacher and utters a single evil word, he will fall into the Copper Dog Hell. If there is a monk who lacks compassion in his mind and boils the meat of sentient beings in hot water, he will enter the Iron Mountain Hell."
30.24
The horse-headed rākṣasa spoke to Bodhisattva Baoda, saying: "Retributions for sins such as these are never in vain."
30.25
Baoda wept in sorrow and returned to the Magadha bodhimaṇḍa. Circumambulating the Buddha seven times, he said with weeping and sorrow: "Between the Iron Ring Mountains in the east, there are immeasurable hells. How can I deliver all these sinful persons?"
30.26
The Buddha said: "Baoda! Exercise your supernatural powers, enter therein, and call upon all the sinful persons so that they may all emerge, the sufferings of hell may all be stilled, and they may all come to see me. I will preach the Dharma for them to enable them to attain the Path."
30.27
At that time, Baoda then exercised his supernatural powers and went to the hells. Sitting upon a high terrace, he called out to all the sinful persons and the Asura King: "You sinful people! Do you not know now? The Venerable One of Men of the three realms has now appeared in the world. His great compassion shines everywhere, and none fail to receive benefit, causing them to escape the three realms."
30.28
When the Asura King heard these words, he gave rise to a joyful mind and called to all the sinful persons: "My joy now is like a prisoner receiving a pardon, or the dead returning to life!" Leading all the sinful persons, he came toward Bodhisattva Baoda. Thereupon, the painful places in the hells were transformed so that there was none that was not delightful. They came to the Buddha's abode, and the Buddha preached the Dharma for them; all attained awakening to the Path.
30.29
When this chapter was spoken, twenty thousand monks attained the path of arhatship, five thousand nuns attained the fruit of srotāpanna, six thousand princes attained the purification of the Dharma eye, eight hundred women attained the mind of the third dhyāna, and devas, nāgas, ghosts, and spirits all rejoiced and departed.
30.30
"Scripture Spoken by the Buddha on the Karmic Retribution of Sins for the Transformation of Hell"
30.31
Thus have I heard:
30.32
At one time, the Buddha was dwelling in Mount Gṛdhrakūṭa near Rājagṛha, together with a retinue of bodhisattva-mahāsattvas and śrāvakas. Monks, nuns, upāsakas, upāsikās, devas, nāgas, ghosts, spirits, and the others were all assembled together.
30.33
At that time, Bodhisattva Śraddhāvanto-lakṣaṇa addressed the Buddha, saying: "Now there are various kinds of hell beings, hungry ghosts, animals, male and female slaves, poor and rich, noble and base. I only pray that the World-Honoured One will fully expound upon them. Whenever sentient beings hear the Buddha preach the Dharma, it is like a child finding its mother, like the sick finding a physician, like the naked receiving clothing, and like the dark receiving a lamp; the World-Honoured One's preaching of the Dharma to benefit sentient beings is also like this."
30.34
At that time, the World-Honoured One observed that the time had arrived. Knowing the earnest supplications of the bodhisattvas, he emitted light from the white ūrṇā between his eyebrows, illuminating the worlds. The hells rested, and the sufferings became tranquil. At that time, all the sentient beings undergoing punishment for their sins followed the Buddha's light and came to the Buddha's dwelling. They circumambulated the Buddha seven times and paid homage with utmost sincerity, supplicating the World-Honoured One to expound teachings and transform them so that these sentient beings might attain liberation.
30.35
At that time, Bodhisattva Śraddhāvanto-lakṣaṇa initiated the inquiry on behalf of all the sentient beings and addressed the Buddha, saying: "World-Honoured One! At that time, sentient beings have their bodies cut and crushed by pestles by the hell wardens, being chopped from their feet up to the crown of their heads; once the chopping is done, a clever wind blows them back to life, and then they are chopped again. What sin caused this?"
30.36
The Buddha said: "In their previous lives, because these persons did not believe in the Three Venerable Ones, were unfilial to their parents, and were butchers and executioners who chopped and slaughtered sentient beings, they have incurred this sin."
30.37
"There are also sentient beings whose bodies are numb and paralyzed, whose eyebrows and beards fall out, whose whole bodies are raw and ulcerated, who roost with birds and lodge with deer,
30.38
"whose human contact is cut off, who defile their relatives, and whom people dislike seeing; this is called leprosy. What sin caused this?"
30.39
The Buddha said: "In previous lives, because they did not have faith in the Three Honoured Ones, were unfilial to their parents, destroyed stūpas and monasteries, stripped and plundered people of the Way, hacked at and shot at the worthy and the noble, harmed masters and elders, never repaid kindness and betrayed gratitude, continually engaged in the lustful excess of pigs and dogs toward those they should respect, and showed neither shame nor remorse without distinguishing kin from stranger—it was for these offences that they incurred this punishment."
30.40
"Again, there are sentient beings whose bodies are large and long, deaf and foolish, having no feet and writhing along on their bellies, eating only mud to stay alive, gnawed and eaten by small worms, constantly suffering such torment that they cannot bear it. For what offence does this happen?"
30.41
The Buddha said: "In previous lives, when they were humans, they were self-willed and refused to believe good words and wholesome speech, were unfilial to their parents, and rebelled against the ruler of their time. Or, serving as emperors, great ministers, regional commanders of the four frontiers, governors, commandery administrators, magistrates, or imperial palace guards, they relied on their power and prestige to seize the people's property, causing people extreme hardship without justice or reason—it was for these offences that they incurred this punishment."
30.42
"Again, there are sentient beings whose two eyes are blind, seeing nothing at all, who stumble into trees or fall into ditches and pits; and when they die at that time, they take another rebirth that is also just like this. For what offence does this happen?"
30.43
The Buddha said: "In previous lives, because they did not believe in offences and merit, obstructed the Buddha's radiance, sewed up falcons' eyes, caged and bound sentient beings, and covered heads with leather sacks so that they could not see—it was for these offences that they incurred this punishment."
30.44
"Again, there are sentient beings who stammer and stutter, are mute and unable to speak, and if they do say something, it cannot be understood. For what offence does this happen?"
30.45
The Buddha said: "In previous lives, because they slandered the Three Honoured Ones, disparaged the holy Path, discussed the merits and faults of others, sought out others' shortcomings, falsely accused the good and virtuous, and hated and envied the worthy—it was for these offences that they incurred this punishment."
30.46
"Again, there are sentient beings with bellies that are huge and necks that are thin, unable to swallow food; and if they swallow any food, it turns into pus and blood. For what offence does this happen?"
30.47
The Buddha said: "In previous lives, they stole the food of the Saṅgha, or when preparing provisions of fine dishes for a great gathering, deliberately took hemp and rice to eat in secret places, begrudged their own belongings, greedy only for their own gain, and continually harboured malice, giving people poison so that their breath was cut off—it was for these offences that they incurred this punishment."
30.48
"Again, there are sentient beings who are constantly pierced in their hundred joints with red-hot iron nails by the hell wardens; after the piercing is done, fire spontaneously arises and burns their bodies until they are completely charred and rotted. For what offence does this happen?"
30.49
The Buddha said: "In previous lives, because they acted as acupuncturists, injuring people's bodies without curing their illnesses, deceiving others to take their property and subjecting them to futile pain—it was for these offences that they incurred this punishment."
30.50
"Again, there are sentient beings who are constantly in cauldrons, where the ox-headed apocryphal demons hold iron pitchforks in their hands, dragging them into the cauldrons and boiling them until they rot, then blowing on them to revive them, only to boil them again. For what offence does this happen?"
30.51
The Buddha said: "In previous lives, they slaughtered living beings, dousing them with boiling water to scald off their fur in immeasurable numbers—it was for these offences that they incurred this punishment."
30.52
"Again, there are sentient beings who are inside a great city where glowing embers reach up to their chests; though the four gates are open, as soon as they reach them, the gates close, and running east and west they cannot escape, but are completely consumed by fire. For what offence does this happen?"
30.53
The Buddha said: "In previous lives, they set fire to mountains and marshes, or breached and breached reservoirs and ponds, causing living beings to drown and die—it was for these offences that they incurred this punishment."
30.54
"Again, there are sentient beings who are constantly in the snowy mountains, where cold winds blow upon them until their skin and flesh crack and peel. For what offence does this happen?"
30.55
The Buddha said: "In previous lives, they acted as highway bandits, stripping people of their clothes and causing them to freeze to death during the bitter cold of winter, or flayed cattle and sheep causing unbearable agony—it was for these offences that they incurred this punishment."
30.56
"Again, there are sentient beings who are constantly atop mountains of knives and trees of swords; if they grasp anything, they are immediately wounded and severed, their limbs torn apart. For what offence does this happen?"
30.57
The Buddha said: "In previous lives, they made slaughtering their occupation, butchering and killing living beings, using knives to cut, flay, and pierce until bones and flesh were separated, scattering heads and legs, hanging them on high racks to weigh and sell them, or hanging them up alive in unbearable pain—it was for these offences that they incurred this punishment."
30.58
"Again, there are sentient beings whose five sense faculties are incomplete. For what offence does this happen?"
30.59
The Buddha said: "In previous lives, they loosed falcons and coursed hounds, shooting birds and beasts with pellet-bows, either crushing their heads or severing their feet, killing them by tearing off their heads and wings while alive—it was for these offences that they incurred this punishment."
30.60
"Again, there are sentient beings who are hunchbacked and bent, with hips and loins paralysed, lame in feet and broken in arms, unable to walk. For what offence does this happen?"
30.61
The Buddha said: "In previous lives, when they were humans, they were malicious and cruel, placing iron caltrops on the roads, or setting traps and pits that caused living beings to stumble and fall, doing so repeatedly—it was for these offences that they incurred this punishment."
30.62
"Again, there are sentient beings who are either irritable, dull-witted, mad, or idiotic, unable to distinguish good from bad. For what offence does this happen?"
30.63
The Buddha said: "In previous lives, they indulged in drinking wine until drunk and disordered, committing the thirty-six errors; later they obtained a foolish body like that of a drunkard, unable to distinguish the noble from the base—it was for these offences that they incurred this punishment. Those who liked bows, knives, and horse-riding become barbarian tribesmen; those who liked killing and hunting become jackals and wolves; those who liked wearing flowers while entering a monastery later become horned beetles; those who liked wearing long skirts later become long-tailed insects; those fond of abusive speech later become dogs; those who slandered and stabbed people with harsh words and had much anger later become vipers and serpents; those fond of harsh sounds later become kites and owls; those fond of speech that causes calamity later become wild foxes."
30.64
Maudgalyāyana [said]: "I saw a sentient being with a huge body, entirely without skin, shaped like a lump of meat, moving through the sky."
30.65
The Buddha said: "In the past, having aborted their own fetus, they had already fallen into hell, and so they now suffer this torment."
30.66
Maudgalyāyana [said]: "I saw a sentient being entirely without skin, purely a lump of meat, moving through the sky, while crows and kites followed it, pecking and feeding upon it."
30.67
The Buddha said: "Having been a butcher in past lives, they had already fallen into hell, and still suffer this torment."
30.68
Maudgalyāyana [said]: "I saw a sentient being who entangled its own body in a net of bronze and iron, with blazing fire that continuously burned its flesh as it moved through the sky."
30.69
The Buddha said: "Having been a fisherman in past lives, due to the residual retribution of hell, they now receive this body. Netting birds and netting hares bring the same result."
30.70
Maudgalyāyana [said]: "I saw a sentient being with a huge body and no head, with eyes growing on both sides [of its torso] and a mouth on its chest, constantly bleeding, with various worms gnawing and eating it, the pain piercing to the marrow of its bones."
30.71
The Buddha said: "In past lives, they liked cutting off the heads of worms and beasts; having suffered in hell, they now receive this body."
30.72
Maudgalyāyana [said]: "I saw a sentient being with a huge body, completely covered in hair, its hairs sharp as knives, and the hairs caught fire, burning and cutting its flesh."
30.73
The Buddha said: "In past lives, they wounded all kinds of life with knives and swords; as the residual retribution of hell, they continue to suffer this torment."
30.74
Sūtra on the Names of the Buddhas, Fascicle Thirty
30.75
Sūtra on the Names of the Buddhas, Spoken by the Buddha
30.76
"Next, pay homage to the twelve divisions of the revered scriptures, the Great Canon of the Dharma-wheel.
30.77
"Namo to the Akṣayamati-sūtra; namo to the Maitreyanirdeśa-sūtra; namo to the Caryā-sūtra; namo to the Akṣayamatinirdeśa-sūtra; namo to the Mahāmegha-sūtra; namo to the Vipulavyūhapariśuddha-sūtra; namo to the Caryāpraśaṃsā-sūtra; namo to the Daśabhūmika-sūtra; namo to the Sāgaranāgarāja-sūtra; namo to the Viśeṣacintī-sūtra; namo to the Bodhisattvagarbhastha-sūtra; namo to the Dhyānacaryā-sūtra; namo to the Aṅgulimālīya-sūtra; namo to the Bodhisattvapūrvayoga-sūtra; namo to the Guhyakādhipati-sūtra; namo to the Buddhapiṭaka-sūtra; namo to the Mahādrumakiṃnararāja-sūtra; namo to the Abhidharmahṛdaya-sūtra; namo to the Mahākāruṇikapuṇḍarīka-sūtra; namo to the Śatodāharaṇa-sūtra; namo to the Mahāmaṅgalamantra-sūtra; namo to the Śuddhiniryāṇa-sūtra; namo to the Vimalakīrtinirdeśa-sūtra; namo to the Bodhisattvapūrvacaryā-sūtra; namo to the Ratnakaraṇḍaka-sūtra; namo to the Avidyārākṣasa-sūtra; namo to the Sarvapuṇyasamuccaya-sūtra; namo to the Suvarṇaprabhāsa-sūtra.
30.78
"Next, pay homage to all the great bodhisattvas of the ten directions.
30.79
"Namo to Indradatta Bodhisattva; namo to Sāgaradeva Bodhisattva; namo to Bhadrapāla Bodhisattva; namo to Bhaiṣajyarāja Bodhisattva; namo to Rocana Bodhisattva; namo to Candraprabha Bodhisattva; namo to Padmavaraśrīgarbha Bodhisattva; namo to Jñānaparvata Bodhisattva; namo to Āryagarbha Bodhisattva; namo to Aparityāgacaryā Bodhisattva; namo to Amoghadarśin Bodhisattva; namo to Mañjughoṣa Bodhisattva; namo to Mañjughoṣanādin Bodhisattva; namo to Nityasmitaśāntendriya Bodhisattva; namo to Padmamārgajaya Bodhisattva; namo to Vipulacintā Bodhisattva; namo to Utpalānetra Bodhisattva; namo to Pūjanīya Bodhisattva; namo to Nityasmṛta Bodhisattva; namo to Sarvakāruṇyadarśanasthita Bodhisattva; namo to Sarvakuśaladharmanirmocana Bodhisattva; namo to Sarvaghoṣasthita Bodhisattva; namo to Sarvabhavasthita Bodhisattva; namo to Buddhaghoṣasthita Bodhisattva; namo to Vimala Bodhisattva; namo to Vikrāntaguna Bodhisattva; namo to Śuddha Bodhisattva; namo to Ratnajaya Bodhisattva; namo to Jālābhāsa Bodhisattva; namo to Sarvanīvaraṇaviṣkambhin Bodhisattva; namo to Sarvavastusamutsargakara Bodhisattva; namo to Kusumālaṃkāra Bodhisattva; namo to Candraprabhāsa Bodhisattva; namo to Jinamati Bodhisattva; namo to Dṛḍhamati Bodhisattva; namo to Īśvaradeva Bodhisattva; namo to Jayamati Bodhisattva; namo to Śuddhamati Bodhisattva.
30.80
"From this above are one thousand four hundred Buddhas, the twelve divisions of scriptures, and all the worthy and noble ones.
30.81
"Namo to Vajramati Bodhisattva; namo to Vardhamānamati Bodhisattva; namo to Supratiṣṭhita Bodhisattva; namo to Sunāyaka Bodhisattva; namo to Padmagarbha Bodhisattva; namo to Dhāraṇīśvararāja Bodhisattva; namo to Samantacaryā Bodhisattva; namo to Bodhibuddha Bodhisattva.
30.82
"Namas to such immeasurable and boundless bodhisattvas of the ten directions.
30.83
"Next, pay homage to all the worthy and noble śrāvakas and pratyekabuddhas.
30.84
"Namo to Satya Pratyekabuddha; namo to Anupama Pratyekabuddha; namo to Pramodya Pratyekabuddha; namo to Harṣa Pratyekabuddha; namo to Anumodana Pratyekabuddha; namo to Dvādaśabhāradvāja Pratyekabuddha; namo to Daśasamānābhidhāna-bhāradvāja Pratyekabuddha; namo to Agniskandha Pratyekabuddha; namo to Samānabodhi Pratyekabuddha; namo to Mahānāma Pratyekabuddha; namo to Cittottara Pratyekabuddha; namo to Śuddhakeśa Pratyekabuddha.
30.85
"Namas to such immeasurable and boundless pratyekabuddhas.
30.86
"Having paid homage to the Triratna, next perform kṣamā again.
30.87
"All of you together: at this very moment, our bodies and minds are tranquil, without flattery and without hindrance, which is precisely the time to generate good and eliminate evil. Furthermore, each of you should generate four kinds of contemplative practice to serve as preliminary skillful means for extinguishing offences. What are the four? First, contemplating causes and conditions; second, contemplating karmic retributions; third, contemplating one's own body; fourth, contemplating the body of the Tathāgata.
30.88
"Regarding the first, contemplating causes and conditions: know that these offences of mine relied on ignorance, improper reflection, and lack of the power of correct contemplation, failing to recognise faults and distancing oneself from good spiritual friends, Buddhas, and bodhisattvas; following the ways of Māra and traversing dangerous paths, like a fish swallowing a hook unaware of the peril, like a silkworm spinning a cocoon tangling and binding itself, like a goose rushing into fire burning and rotting itself—due to these causes and conditions, one cannot free oneself.
30.89
"Regarding the second, contemplating karmic retribution: all unwholesome deeds of evil circulate through the three periods of time with endless suffering results, sinking into the vast, boundless ocean of the great night, devoured by the rākṣasas of the afflictions, with the future of birth and death dark and without end. Even if one were to obtain the retribution of a wheel-turning sage king, ruling the four continents, flying at will, and possessing the seven treasures, after life ends one does not escape the evil destinies; even when the four formless attainments and the supreme blessings of the three realms are exhausted, one returns to being a worm under the ox's collar, so what need be said of the rest? If those without merit are still indolent and do not diligently practice kṣamā, this is like holding a stone and sinking into an abyss—seeking to emerge is truly difficult."
30.90
"Third, contemplating one's own body: Although having the nature of spiritually efficacious awakening as the primary cause (hetu), it is enveloped and veiled by the dark thicket of kleśas; lacking the power of the revealing cause, it cannot be manifested. I must now arouse an supreme resolve to shatter and cut off the heavy obstacles of ignorance and inverted views, sever the deceptive, suffering causes of saṃsāra, reveal and develop the great, luminous awakening and wisdom of the Tathāgata, and establish the marvelous fruit of unexcelled nirvāṇa.
30.91
"Fourth, contemplating the body of the Tathāgata: Unconditioned, quiescently illuminating, transcending the four extremes and eliminating the hundred negations, replete with all virtues, tranquil and ever-abiding; although he expediently enters into extinction, in his loving-kindness and compassion he rescues and receives, never departing for even an instant. Giving rise to such an aspiration may indeed be called an excellent ford for extinguishing sins and an essential practice for eliminating hindrances. Therefore, disciple[s], today with utmost sincerity take refuge in the Buddhas:
30.92
"Namo the Buddha Jewel-Light of the Supreme Treasury of the eastern direction; namo the Buddha Manifestation of the Jewel Accumulation of the southern direction; namo the Buddha Wisdom Lamp of the Dharmadhātu of the western direction; namo the Buddha Supreme Subjugation of the northern direction; namo the Buddha Dragon Sovereign of Sovereignty of the south-eastern direction; namo the Buddha Turning All Birth-and-Death of the south-western direction; namo the Buddha Boundless Wisdom Sovereign of the north-western direction; namo the Buddha Boundless Merit Moon of the north-eastern direction; namo the Buddha Ocean Wisdom and Supernormal Powers of the nadir; namo the Buddha King of All Victories of the zenith;
30.93
"and to all such Triratnas throughout the ten directions, exhausting the realm of space.
30.94
"Disciple[s]! From anādikāla until today, our kleśas have grown daily deeper, thicker, more lush, and more overgrown, covering the wisdom eye so that there is nothing seen, cutting off all wholesome roots so they cannot continue. Giving rise to obstacles, we fail to see the Buddhas, hear the true Dharma, or encounter the holy Saṅgha. Kleśas giving rise to obstacles: the kleśa-obstacle of not seeing all wholesome and unwholesome karmic actions of the past and future; the kleśa-obstacle of receiving the noble rebirths among humans and devas; the kleśa-obstacle of being born into the dhyāna bliss of the form and formless realms; the kleśa-obstacle of failing to attain sovereign supernormal powers to fly, conceal or appear, and be born everywhere across the pure lands of the Buddhas in the ten directions to hear the Dharma; the various kleśa-obstacles to learning ānāpānasmṛti counting of breaths and contemplation of the impure; the kleśa-obstacles of causes and conditions in learning loving-kindness, compassion, sympathetic joy, and equanimity; the kleśa-obstacles in learning the seven skillful means and three contemplations; the kleśa-obstacles in learning the four smṛtyupasthānas, heat, summit, and patience; the kleśa-obstacles in learning hearing, reflection, cultivation, and the supreme worldly dharma; the kleśa-obstacles in learning emptiness, equality, and the middle-way understanding; the various kleśa-obstacles in learning mindfulness of the path with sign-manifestation; the kleśa-obstacles in learning the seven factors of awakening without sign-manifestation; the kleśa-obstacles in learning the contemplation of causes and conditions among the bodhipakṣadharma; the kleśa-obstacles in learning the eight vimokṣas and nine emptinesses; the kleśa-obstacles in learning the ten knowledges and three samādhis; the kleśa-obstacles in learning the three vidyās, six abhijñās, and four pratisaṃvids; the kleśa-obstacles in learning the six pāramitās and four immeasurables; the kleśa-obstacles in learning the four saṃgrahavastus to broadly transform [beings]; the kleśa-obstacles in learning the Mahāyāna mind and four great vows; the kleśa-obstacles in learning the ten illuminations and ten practices; the kleśa-obstacles in learning the ten dedications and ten vows; the kleśa-obstacles in the clear understanding of the first bhūmi, second bhūmi, third bhūmi, and fourth bhūmi; the various kleśa-obstacles of knowledges and views of the fifth bhūmi, sixth bhūmi, and seventh bhūmi; the kleśa-obstacles in learning the dual illumination of the eighth bhūmi, ninth bhūmi, and tenth bhūmi; and thus up to the higher kleśas that obstruct learning the hundred myriad asaṃkhyeyas of practices for the Buddha fruit. Such obstacles to practice are measureless and boundless. Disciple[s], today with utmost sincerity prostrating with earnest hearts, facing the Buddhas, revered Dharma, and holy Saṅgha of the ten directions, in shame and remorse make kṣamā, wishing that they may all be extinguished.
30.95
"May it be that relying on this kṣamā of all kleśas that obstruct the various practices, the disciple[s] will attain sovereign rebirth everywhere, not turned around by binding karma, and through the supernormal power of fulfillment reach in a single thought-moment throughout the pure Buddha lands of the ten directions to gather and transform sentient beings. May they be unimpeded in penetrative comprehension of the profound realms of all dhyānas as well as all knowledges and views, their minds able to universally harmonize with all dharmas, taking inexhaustible joy in expounding them without defilement or attachment, attaining mental sovereignty and sovereignty in phenomena, sovereignty in knowledge and wisdom, and sovereignty in skillful means; causing these kleśas, ignorance, and residual conditioning entirely to be cut off forever, never to continue again, and the undefiled holy path to shine resplendently like the sun. (Make one prostration to the Buddhas.)
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- 佛說佛名經 — Classical Chinese