現在賢劫千佛名經 1.49

1.49

南無過現未來，十方三世，盡虛空界，一切諸佛，歸命懺悔：「至心懺悔！弟子等，從無量劫來至于今日，於其中間，隨心造過，逐意為愆；是事乖違，觸途多犯；行三障路，入八邪林；上煩惱臺，昇無明殿；遂使禪池枯竭，靡引智慧之蓮；戒樹摧殘，不生三昧華葉；盛年放逸，造過無量無邊；無明覆心，為罪非一；十惡五逆，數若塵沙；三業六根，愆咎難述。由斯罪障，殃累後身，報種來生，墮於地獄。於是牛頭哮吼，牽就刀山，獄卒皺眉，驅上劍樹；一日一夜，萬死萬生；肉盡鑊湯之中，骨碎銅柱之側；鐵嘴之鳥，𪅎啄眼睛；銅㺃利牙，樝掣身首；寒氷痛炭，煮炙炮燒；碓擣磨摩，犁耕鋸解，如斯苦楚無量無邊，不可具陳、不可具說。弟子等，今對十方佛、法、僧前，所有罪障總相披陳。誠心懺悔已造之罪，並願隨懺消除；其未造者，自斯已後，改往修來，更不敢造。懺悔發願已，歸命禮三寶。此賢劫中，諸佛出世，名號如是。若人聞此千佛名字，不畏謬錯必得涅槃，諸有智者聞諸佛名字，應當一心，勿懷放逸，勤行精進。若失是緣，還墮惡趣，受諸苦惱。安住持戒，隨順多聞，常樂遠離，具足深忍，是人則能值遇千佛。若持誦此千佛名者，則滅無量阿僧祇劫所集眾罪，必得諸佛三昧神通，無礙智慧，及諸法門、諸陀羅尼，一切經書種種智慧，隨宜說法，皆當從是三昧中，求修習此三昧。當行淨命，勿生欺誑，離於名利，勿懷嫉妬，行六和敬，如是行者，疾得三昧法也。」

Namo to all Buddhas of the past, present, and future, throughout the ten directions and three periods of time, exhausting the entire realm of empty space. Taking refuge and performing confession and repentance: "With the utmost sincere mind, we confess and repent! From immeasurable kalpas until this very day, we disciples have throughout followed our minds in committing misdeeds and pursued our impulses in creating transgressions; in all matters we have transgressed, and in every undertaking we have repeatedly violated [the precepts]. We have walked the road of the three obstacles and entered the forest of the eightfold wrong path; we have ascended the terrace of kleśas and mounted the hall of avidyā. Thus have the pools of dhyāna dried up, bringing forth no lotus flowers of wisdom; the trees of the precepts have been broken down, generating no blossoms and leaves of samādhi. In our prime of life we were negligent in pramāda, creating misdeeds immeasurable and boundless; avidyā covered our minds, committing sins that were not few. The ten unwholesome actions and five heinous crimes were as numerous as specks of dust and grains of sand; the transgressions of our three karmic actions and six sense faculties are difficult to recount in full. Because of these karmic obstacles of sin, misfortunes burden future lives, and the seeds of retribution mature in lives to come, casting us into the hells. Thereupon, the ox-headed [jailers] roar, dragging us toward the mountain of knives; the wardens of hell knit their brows, driving us up the tree of swords. In a single day and night we die ten thousand times and are reborn ten thousand times; our flesh is melted away in the boiling cauldrons, and our bones are shattered beside the bronze pillars. Birds with iron beaks gouge and peck at our eyes; copper dogs with sharp fangs tear and rip apart our bodies and heads. Freezing ice and scorching coals, boiling, broiling, roasting, and burning; pounded by pestles and ground between millstones, plowed by oxen and sawn asunder—sufferings such as these are immeasurable and boundless, impossible to narrate completely, impossible to recount in full. Before the Buddhas, the Dharma, and the Saṅgha of the ten directions, we disciples now broadly disclose all our obstacles of sin. With a sincere mind we confess and repent the sins we have already committed, and we vow that following this confession they may be eradicated; as for those sins not yet committed, from this time forth we will reform the past and cultivate the future, never again daring to commit them. Having made this confession and repentance and made this aspiration, we take refuge in and bow to the Three Jewels. Such are the names of the Buddhas who appear in the world within this Bhadrakalpa. If someone hears the names of these thousand Buddhas, they need not fear falling into error and will certainly attain nirvāṇa. All the wise, upon hearing the names of these Buddhas, should be single-minded, cherish no pramāda, and diligently practice vīrya. If one loses this opportunity, one will fall again into the evil destinies and undergo various torments. Abiding securely in observing the precepts, complying with being bahuśruta, always delighting in seclusion, and fulfilling profound forbearance—such a person will be able to encounter the thousand Buddhas. If one maintains and recites the names of these thousand Buddhas, one will extinguish the accumulated sins of immeasurable asaṃkhyeya-kalpas, and will certainly attain the samādhis and abhijñās of the Buddhas, unobstructed wisdom, as well as the various Dharma gates and dhāraṇīs, the diverse wisdoms of all the scriptures, and the skill to expound the Dharma appropriately according to need. One should seek and cultivate this samādhi from within this very samādhi. One should practice pure livelihood, produce no deceit, stay free from fame and gain, harbor no jealousy, and practice the six harmonies. Practitioners such as this will swiftly attain this Dharma of samādhi."