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Language: English
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Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.447a · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

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Text

1.1

The name of the translator has been lost; it is now appended to the Liang catalog.

At that time, Prītirāja Bodhisattva addressed the Buddha, saying, "Bhagavat! Among this assembly, are there bodhisattva mahāsattvas who have attained this samādhi, and who have also attained the eighty-four thousand pāramitā gateways, the gateways of all samādhis, and the gateways of all dhāraṇīs?"

1.3

The Buddha said to Prītirāja, "Now, in this assembly there are bodhisattva great beings who have attained this samādhi and are also able to enter the eighty-four thousand pāramitās as well as the gateways of all samādhis and dhāraṇīs. All these bodhisattvas, in this Bhadrakalpa, shall all attain anuttarā samyaksambodhi, except for four Tathāgatas who have already attained Buddhahood in this kalpa."

1.4

Prītirāja Bodhisattva again addressed the Buddha, saying, "I only pray that out of pity you will proclaim the names of these bodhisattvas, which will be of great benefit, bring peace to the world, benefit all devas and humans, protect the Buddha-Dharma and cause it to abide long, and protect future bodhisattvas, revealing the illumination of the Dharma so that in seeking the unexcelled path their minds will not tire or slacken."

1.5

The Buddha told Prītirāja, "Listen attentively now and reflect upon it well; I will speak it for you."

1.6

"Yes, Bhagavat, we joyfully wish to hear."

1.7

At that time, the Bhagavat then spoke the names of all the Buddhas in verse, with Krakucchanda Buddha as the foremost of the thousand Buddhas:

1.8

Namo Krakucchanda Buddha, Namo Kanakamuni Buddha, Namo Kāśyapa Buddha, Namo Śākyamuni Buddha, Namo Maitreya Buddha, Namo Siṃha Buddha, Namo Arciṣmat Buddha, Namo Muni Buddha, Namo Puṣpaprabha Buddha (or Prabhāpuṣpa in the Dan edition), Namo Kusumita Buddha, Namo Sunakṣatra Buddha, Namo Sārthavāha Buddha, Namo Mahābāhu Buddha, Namo Mahābala Buddha, Namo Nakṣatrarāja Buddha, Namo Bhiṣajya Buddha, Namo Nāmalakṣaṇa Buddha, Namo Mahāprabha Buddha, Namo Jvalitaskandha Buddha, Namo Prabhākara Buddha, Namo Sūryagarbha Buddha, Namo Candracūḍa Buddha, Namo Samantaprabha Buddha, Namo Suprabhā Buddha, Namo Aśoka Buddha, Namo Tiṣya Buddha, Namo Prabhāsa Buddha, Namo Mālādharin Buddha, Namo Guṇaprabha Buddha, Namo Arthadarśin Buddha, Namo Dīpaprabha Buddha, Namo Samṛddha Buddha, Namo Bhaiṣajyarāja Buddha, Namo Sukumāra Buddha, Namo Ūrṇāvat Buddha, Namo Dṛḍha Buddha, Namo Puṇyatejas Buddha, Namo Abhedya Buddha, Namo Guṇalakṣaṇa Buddha, Namo Rāhula Buddha, Namo Gaṇapati Buddha, Namo Brahmasvara Buddha, Namo Dṛḍhābhyudgata Buddha, Namo Anunnata Buddha, Namo Prabhākara Buddha, Namo Mahāparvata Buddha, Namo Vajra Buddha, Namo Gaṇapramukha Buddha, Namo Abhaya Buddha, Namo Puṣpanetra Buddha, Namo Ratna Buddha, Namo Senābala Buddha, Namo Kusumaprabha Buddha, Namo Priyaṅkara Buddha, Namo Mahātejas Buddha, Namo Amitaprabha Buddha, Namo Brahmādhideva Buddha, Namo Nāgadatta Buddha, Namo Dṛḍhavikrama Buddha, Namo Amoghadaśin Buddha, Namo Vīryadatta Buddha, Namo Nanda Buddha, Namo Sugupta Buddha, Namo Avaivartika Buddha, Namo Siṃhalakṣaṇa Buddha, Namo Jinajñāna Buddha, Namo Dharmadhaja Buddha, Namo Prītirāja Buddha, Namo Sudanta Buddha, Namo Priyakara Buddha, Namo Guṇabāhu Buddha, Namo Gandhahastin Buddha, Namo Avalokita Buddha, Namo Meghasvara Buddha, Namo Sucintita Buddha, Namo Sumati Buddha, Namo Vimalaprabha Buddha, Namo Candrānana Buddha, Namo Mahāyaśas Buddha, Namo Maṇicūḍa Buddha, Namo Apratigha Buddha, Namo Siṃhavikrama Buddha, Namo Guṇavṛkṣa Buddha, Namo Pramodharṣa (or Pravicaya in the Dan edition) Buddha, Namo Matisaṃcaya Buddha, Namo Susthita Buddha, Namo Sacetana Buddha, Namo Aṅgada Buddha, Namo Amitamati Buddha, Namo Surūpa Buddha, Namo Bahujñāna Buddha, Namo Prabhāsa Buddha, Namo Dṛḍhaśīla Buddha, Namo Śrī Buddha, Namo Ratnalakṣaṇa Buddha, Namo Padma Buddha, Namo Nārāyaṇa Buddha, Namo Sukha Buddha, Namo Jñānarāśi Buddha, Namo Guṇapūjita Buddha.

1.9

These preceding one hundred Buddhas; taking refuge and confessing and repenting.

1.10

Namo to all Buddhas of the past, present, and future, in the ten directions and three periods of time, filling empty space. Taking refuge and confessing and repenting: "With utmost sincerity we repent! Your disciples and others, from measureless kalpas down to the present day, have in the interim created various kinds of karma. Karma indeed adorns the worldly destinies in every place; therefore, we contemplate this, seeking liberation from the world. The karmic retributions of the six destinies are varied and diverse, and their forms and classes are distinct from one another; it should be known that all of these are wrought by karmic power. Thus, among the Buddha's ten powers, karmic power is extremely profound. Worldly people often give rise to doubts regarding this: 'Why is it like this?' They observe in the world that those who practice wholesome deeds encounter obstacles and hardships, while those who commit evil deeds meet with ease and success in all matters, saying, 'In this world there is no distinction between good and evil.' Those who make such calculations are entirely incapable of deeply comprehending the principles of karma. Why is this so? In the sūtras it is said: 'There are three kinds of karma. What are the three? The first is retribution in the present life, the second is retribution in the next life, and the third is retribution in subsequent lives. Karma yielding retribution in the present life means that one who performs good or evil in the present receives retribution in this very body. Karma yielding retribution in the next life means that one who performs good or evil in this life receives retribution in the life to come. Karma yielding retribution in subsequent lives means that for good or evil performed in measureless past lives, one receives its retribution either in this life or only in future lives.' As for those people mentioned before who perform evil yet currently experience good fortune, this is because their wholesome karma yielding retribution in the next life or in subsequent lives from past lives has ripened, and for this reason they currently possess this pleasant fruit; it has nothing to do with the evil karma they commit in the present yielding a good reward. As for those who perform good deeds yet currently experience suffering, this is because their unwholesome karma yielding retribution in the next life or in subsequent lives from past lives has ripened, and because their present power of wholesome roots is weak and cannot dispel it, they therefore receive this painful retribution; it has nothing to do with their present practice of wholesome deeds incurring an evil reward. How is this known to be so? It is observed in the world that those who do good are praised and respected by others; thus one knows that in the future they will certainly incur pleasant fruits. Since such evil karma exists from the past, all Buddhas and bodhisattvas therefore teach people to draw near to good friends and practice confession and repentance together. A kalyāṇamitra is entirely beneficial in this attainment of the Path. For this reason, we disciples today, with utmost sincerity, take refuge in all Buddhas."

1.11

Namo Brahmaguṇa Buddha, Namo Kusumadeva Buddha, Namo Ratnakūṭa Buddha, Namo Sucintita Buddha, Namo Dharmavaśavartin Buddha, Namo Yaśomati Buddha, Namo Pratibhānakūṭa Buddha, Namo Vajralakṣaṇa Buddha, Namo Arthakāma Buddha, Namo Lalita (or Salakṣaṇa in the Dan edition) Buddha, Namo Tamonud Buddha, Namo Bahudeva Buddha, Namo Merulakṣaṇa Buddha, Namo Prabhākaraprabha Buddha, Namo Ratnagarbha Buddha, Namo Atyuccagāmin Buddha, Namo Tiṣya Buddha, Namo Maṇiviśuddha Buddha, Namo Guṇaprabhedin Buddha, Namo Sūryacandraprabha Buddha, Namo Sūryacandra Buddha, Namo Nakṣatra Buddha, Namo Siṃhalakṣaṇa Buddha, Namo Vairambharāja Buddha, Namo Puṇyagarbha Buddha, Namo Bhāvaparyantadṛś Buddha, Namo Vidyutprabha Buddha, Namo Kanakaparvata Buddha, Namo Siṃhaguna Buddha, Namo Jinarūpa Buddha, Namo Prabhāstuta Buddha, Namo Dṛḍhavīrya Buddha, Namo Sampannastuta Buddha, Namo Vigatabhaya Buddha, Namo Devasammata Buddha, Namo Mahādīpa Buddha, Namo Lokaprabha Buddha, Namo Mañjusvara (or Gandha in the Dan edition) Buddha, Namo Uttamaguṇadhara Buddha, Namo Tamonud Buddha, Namo Siṃhahanu Buddha, Namo Ratnastuta Buddha, Namo Doṣanāśaka Buddha, Namo Amṛtadhara Buddha, Namo Priyadarśana Buddha, Namo Alaṃkṛta Buddha, Namo Naracandra Buddha, Namo Maṇiprabha Buddha, Namo Girikūṭa Buddha, Namo Nāmalakṣaṇa Buddha, Namo Dharmakūṭa Buddha, Namo Niścitārtha Buddha, Namo Praṇidhānaprada Buddha, Namo Ratnapramukha (or Ratnagaṇa in the Dan edition) Buddha, Namo Gaṇarāja Buddha, Namo Vikrāntagāmin Buddha, Namo Kṣemakara Buddha, Namo Dharmaviśeṣa Buddha, Namo Uttamapūjya Buddha, Namo Mahāguṇa Buddha, Namo Uttamasiṃhasvara Buddha, Namo Ratilalita Buddha, Namo Nāgaprabha Buddha, Namo Kusumaparvata Buddha, Namo Mahāyaśas Buddha, Namo Gandharāja Buddha, Namo Nāgaprīti Buddha, Namo Devabala Buddha, Namo Guṇamālin Buddha, Namo Nāgaśīrṣa Buddha, Namo Netrālaṃkāra Buddha, Namo Sucaritamatir Buddha, Namo Jinajñānin Buddha, Namo Amitanetra Buddha, Namo Netraprabha (or Divāprabha in the Dan edition) Buddha, Namo Satyavāc Buddha, Namo Samāhitamati Buddha, Namo Amitarūpa Buddha, Namo Prabhākara (or Prabhāsana in the Dan edition) Buddha, Namo Ratnalakṣaṇa Buddha, Namo Saṃśayacchid Buddha, Namo Suprabha Buddha, Namo Amoghavikrama Buddha, Namo Sambuddha Buddha, Namo Kusumalakṣaṇa Buddha, Namo Śailarāja Buddha, Namo Samantadarśin Buddha, Namo Mahātejas Buddha, Namo Amitanāma Buddha, Namo Ratnadeva Buddha, Namo Sthitārtha Buddha, Namo Pūrṇamati Buddha, Namo Uttamastuta Buddha, Namo Aśoka Buddha, Namo Vimala Buddha, Namo Brahmadeva Buddha, Namo Kusumamūla (or Kusumalakṣaṇa in the Dan edition) Buddha, Namo Kāyaviśeṣa Buddha, Namo Dharmaprabha Buddha, Namo Sarvadarśin Buddha, Namo Guṇaviśuddha Buddha.

1.12

These preceding two hundred Buddhas; taking refuge and confessing and repenting.

1.13

Namo to all Buddhas of the past, present, and future, throughout the ten directions and three periods of time, exhausting the realm of empty space. Taking refuge and confessing: "With utmost sincerity, we confess! From the beginningless past until the present day, we disciples have accumulated evils like the sands of the Ganges and committed transgressions that fill heaven and earth. Casting off bodies and receiving bodies, we neither realized nor knew [the errors], either committing the five heinous crimes, creating karmic offenses of the Avīci Hell bound by profound defilements; or acting as icchantikas, cutting off the karma of wholesome roots; disparaging the Buddha's words and slandering the Vaipulya scriptures; destroying the Three Jewels and defaming the True Dharma; disbelieving in sin and merit, initiating the ten unwholesome actions; losing truth and opposing rectitude, committing the karma of foolish delusion; being unfilial to our two parents, committing rebellious deeds; disrespecting teachers and elders, showing no veneration; being untrustworthy toward friends and acting unrighteously; or committing the four grave, six grave, or eight grave offenses that obstruct the sacred path; violating the five precepts and breaking the eight fasting vows; committing many breaches against the five categories and seven groups of monastic rules; incurring karmas of light and grave stains against the upāsaka precepts; or failing to keep pure the bodhisattva precepts, failing to act according to the teachings, polluting pure practice before and after the preliminary methods; failing to observe the six monthly fasts through indolence; failing to regularly practice the three long annual fasts; failing to act according to the Dharma in the three thousand deportments; committing minute transgressions against the eighty thousand monastic rules; failing to cultivate the body, precepts, mind, and wisdom; practicing the sixteen kinds of unwholesome monastic disciplines; not pulling others out [of suffering] nor rescuing them, providing no protective care; harboring jealousy in our hearts and lacking the thought to deliver others; failing to maintain equanimity toward foes and kin; indulging in the five desires without weariness or revulsion; indulging in unrestrained revelry because of clothing, food, gardens, and ponds; or abandoning ourselves to emotional desires during our prime of youth, creating numerous offenses; or having tainted good deeds and directing them toward the three realms of existence, thereby obstructing supramundane karma. Karmic offenses such as these are infinite and boundless. Today we disclose them, and facing the Buddhas of the ten directions, the honored Dharma, and the holy assembly, we confess them all.

1.14

"May we disciples, by relying on the wholesome merit produced by confessing these Avīci karmas, vow that in life after life and age after age, we will extinguish the offenses of the five heinous crimes, remove the delusion of icchantikas, and from this day forward until reaching the bodhimaṇḍa, solemnly vow never to dare commit such offenses, whether light or grave. May we constantly practice pure and wholesome supramundane dharmas; strictly uphold the practice of discipline, safeguarding our deportment just as one crossing the ocean treasures a flotation bladder; may we always place the six perfections and four immeasurables at the forefront of our practice; may our aggregates of morality, samādhi, and wisdom become increasingly clear and luminous; and may we swiftly accomplish the Tathāgata's thirty-two marks, eighty secondary signs, ten powers, fearlessnesses, great compassion and three applications of mindfulness, constantly enjoying sublime wisdom and attaining the eight masteries. Having confessed and made vows, we take refuge and bow to the Three Jewels."

1.15

Namo Candramukha Buddha, Namo Ratnapradīpa Buddha, Namo Ratnalakṣaṇa Buddha, Namo Uttamanāma Buddha, Namo Kṛtanāma Buddha, Namo Amitasvara Buddha, Namo Vairambha Buddha, Namo Siṃhakāya Buddha, Namo Prabhāmati Buddha, Namo Jayin Buddha, Namo Guṇarāśi Buddha, Namo Candralakṣaṇa Buddha, Namo Balaprāpta Buddha, Namo Anantagāmin Buddha, Namo Kusumasamudgata Buddha, Namo Vimalamala Buddha, Namo Sarvārthadarśin Buddha, Namo Vīryabala Buddha, Namo Sampanna Buddha, Namo Puṇyaguṇa Buddha, Namo Yathākāla Buddha, Namo Guṇasatkāra Buddha, Namo Vipulamati Buddha, Namo Suśānta Buddha, Namo Dhanadeva Buddha, Namo Viśuddhisaṃśaya Buddha, Namo Amitadhara Buddha, Namo Varaprīti Buddha, Namo Anapajita Buddha, Namo Apratiṣṭhita Buddha, Namo Takṣaka Buddha, Namo Gaṇapramukha Buddha, Namo Lokaprabha Buddha, Namo Bahuguṇa Buddha, Namo Puṣya Buddha, Namo 'nantaprabhāva Buddha, Namo Arthaprabha Buddha, Namo Bhaiṣajyarāja Buddha, Namo Prahāṇapāpa Buddha, Namo Guṇanāman Buddha, Namo Sudānta Buddha, Namo Anuttapa Buddha, Namo Kusumaguṇa Buddha, Namo Vīryaguṇa Buddha, Namo Vajrasena Buddha, Namo Mahāguṇa Buddha, Namo Śāntamati Buddha, Namo Gandhadvirada Buddha, Namo Nārāyaṇa Buddha, Namo Susthita Buddha, Namo Nirupadhi Buddha, Namo Candralakṣaṇa Buddha, Namo Vidyullakṣaṇa Buddha, Namo Satkṛta Buddha, Namo Prabhāvarakṣa Buddha, Namo Jñānasūrya Buddha, Namo Uttamārtha Buddha, Namo Sumerukūṭa Buddha, Namo Śatrubhañjana Buddha, Namo Padma Buddha, Namo Arhastuti Buddha, Namo Jñānakrama Buddha, Namo Vigatamāna Buddha, Namo Nārāyaṇa Buddha, Namo Nityaprīti Buddha, Namo Paripūrṇarāṣṭra Buddha, Namo Devanāma Buddha, Namo Subhadra Buddha, Namo Antadarśin Buddha, Namo Bahupuṇya Buddha, Namo Ratnacandra Buddha, Namo Siṃhalakṣaṇa Buddha, Namo Dhyānaprīti Buddha, Namo Anūna Buddha, Namo Vikrīḍita Buddha, Namo Guṇaratna Buddha, Namo Yaśaḥprāpta Buddha, Namo Kusumatano Buddha, Namo Mahāghoṣa Buddha, Namo Pratibhānastuta Buddha, Namo Vajramaṇi Buddha, Namo Amitāyus Buddha, Namo Maṇyalaṅkāra Buddha, Namo Mahārāja Buddha, Namo Guṇottaraguṇa Buddha, Namo Uccanāma Buddha, Namo Śataprabha Buddha, Namo Pramudita Buddha, Namo Nāgavikrānta Buddha, Namo Manoratha Buddha, Namo Ratnacandra Buddha, Namo Nirvṛta Buddha, Namo Prītirāja Buddha, Namo Vinītadeva Buddha, Namo Prītisva Buddha, Namo Ratnaśikha Buddha, Namo Sunirvṛta Buddha, Namo Brahmāyus Buddha, Namo Vigatabhaya Buddha, Namo Ratnagarbha Buddha, Namo Candramukha Buddha, Namo Vimalanāma Buddha.

1.16

These preceding ones make up three hundred Buddhas, along with all the worthy and noble ones.

1.17

Namo to all Buddhas of the past, present, and future, throughout the ten directions and three periods of time, exhausting the realm of empty space. Taking refuge and confessing: "With utmost sincerity, we confess! We disciples have now collectively confessed all karmic offenses in general terms, and we shall now proceed one by one to confess them individually in specific terms—whether general or specific, coarse or fine, light or heavy, spoken or unspoken, according to their classes and categories, may they all be eliminated. Concerning specific confession: we first confess the three karmas of the body, next confess the four karmas of speech, and for the rest of all obstacles, we bow our heads in sequence. Among the three karmas of the body, the first is killing. As explained in the sūtras, using oneself as an analogy: do not kill, do not use the rod. Although there is a difference between birds and beasts, in treasuring life and fearing death, the matter is one and the same. If we trace these sentient beings back through beginningless time, they may have been our parents, siblings, relatives, and kin, who, due to karmic conditions, transmigrated in the six destinies, being born and dying, changing forms and receiving different retributions, so that we no longer recognize each other. Yet now we harbor thoughts of harming them and eating their flesh, which severely wounds compassion. Therefore the Buddha said: 'Even when obtaining other food, one should view it as eating the flesh of one's own child during a famine, how much more so eating this fish and meat!' He also said: 'Killing living beings for profit, and taking in meats with money—both are evil karmas, and upon death one falls into the Screaming Hell.' Hence we know that killing and eating [meat] produces sins as deep as rivers and seas, and faults as heavy as hills and mountains. Yet we disciples, from beginningless time, did not encounter good friends and all succumbed to this karma. Therefore a sūtra states: 'The sin of killing can cause sentient beings to fall into the hells and hungry ghosts to endure suffering. If born among animals, they receive bodies of tigers, leopards, jackals, wolves, falcons, and hawks, or bodies of venomous snakes, vipers, and scorpions, constantly harboring malice; or they receive bodies of roe deer, red deer, bears, and brown bears, constantly harboring terror. If born among humans, they receive two kinds of karmic retribution: first, frequent illness; second, short lifespan.' Since killing living beings and eating [them] yields such limitless and diverse evil retributions, we disciples today, with utmost sincerity, take refuge in all the Buddhas."

1.18

Namo Prabhāvaśānta Buddha, Namo Priyalakṣaṇa Buddha, Namo Bahudeva Buddha, Namo Suyāma Buddha, Namo Devapriya Buddha, Namo Ratnagaṇa Buddha, Namo Ratnavikrānta Buddha, Namo Siṃhavikrama Buddha, Namo Paramoccācāra Buddha, Namo Nararāja Buddha, Namo Sumati Buddha, Namo Lokaprabha Buddha, Namo Ratnaprabhāva Buddha, Namo Guṇayāna Buddha, Namo Bodhisaṃjñin Buddha, Namo Prītyalaṅkāra Buddha, Namo Gandhatrāṇa Buddha, Namo Gandhadvirada Buddha, Namo Bahvarcis Buddha, Namo Maitrīlakṣaṇa Buddha, Namo Sugandha Buddha, Namo Dṛḍhavarman Buddha, Namo Prabhāvogra Buddha, Namo Maṇivarman Buddha, Namo Jinabhadra Buddha, Namo Sugatacandra Buddha, Namo Brahmeśvara Buddha, Namo Siṃhacandra Buddha, Namo Puṇyaprabhāva Buddha, Namo Samyagjāta Buddha, Namo Aparājita Buddha, Namo Mahāvīrya Buddha, Namo Ratnanāma Buddha, Namo Candraprabha Buddha, Namo Giriprabha Buddha, Namo Guṇarāśi Buddha, Namo Pūjānāma Buddha, Namo Dānaprabha Buddha, Namo Dharmastuta Buddha, Namo Vidyudguṇa Buddha, Namo Ratnasvara Buddha, Namo Sugaṇa Buddha, Namo Suśīla Buddha, Namo Trāṇāyus Buddha, Namo Samāhitamati Buddha, Namo Bhāvāndhakārabhañjana Buddha, Namo Sujaya Buddha, Namo Siṃhaprabha Buddha, Namo Prabhākara Buddha, Namo Hitaprajña Buddha, Namo Uttamanāma Buddha, Namo Maṇiprabha Buddha, Namo Prabhāvarasmi Buddha, Namo Abhaṅgavādin Buddha, Namo Prabhāsa Buddha, Namo Maṇicakra Buddha, Namo Lokaguru Buddha, Namo Bhadrahasta Buddha, Namo Sucandra Buddha, Namo Ratnārcis Buddha, Namo Rāhugupta Buddha, Namo Bodhiprīti Buddha, Namo Samaprabha Buddha, Namo Paramapraśānta Buddha, Namo Lokasundara Buddha, Namo Aśoka Buddha, Namo Daśaprabhāva Buddha, Namo Prītibala Buddha, Namo Guṇabalaprabhāva Buddha, Namo Balaprāpta Buddha, Namo Mahābalaprabhāva Buddha, Namo Guṇanidhi Buddha, Namo Satyācāra Buddha, Namo Paramakṣema Buddha, Namo Tiṣya Buddha, Namo Mahāprabha Buddha, Namo Vidyutprabha Buddha, Namo Vipulaguṇa Buddha, Namo Ratna Buddha, Namo Puṇyaprabhāsa Buddha, Namo Kṛtavarman Buddha, Namo Siddhahasta Buddha, Namo Sukusuma Buddha, Namo Ratnasamudgata Buddha, Namo Mahāsamudra Buddha, Namo Dharaṇīdhara Buddha, Namo Arthaprabha Buddha, Namo Sucintita Buddha, Namo Guṇacakra Buddha, Namo Ratnāgni Buddha, Namo Hitakara Buddha, Namo Lokacandra Buddha, Namo Madhurasvara Buddha, Namo Brahmalakṣaṇa Buddha, Namo Gaṇaśreṣṭha Buddha, Namo Siṃhacārin Buddha, Namo Duṣpradāna Buddha, Namo Arhat Buddha, Namo Prabhāvaprabha Buddha, Namo Mahāprabha Buddha.

1.19

These preceding ones make up four hundred Buddhas, along with all the worthy and noble ones.

1.20

Namo to all Buddhas throughout the past, present, and future, the ten directions and three periods of time, exhausting the entire realm of empty space. Taking refuge and making confession and repentance: 'With sincere hearts we make confession and repentance! From beginningless time until the present day, we disciples have had this conscious mind, constantly harboring cruelty and malice without compassion: killing on account of greed; killing on account of anger, ignorance, and arrogance; resorting to evil expediencies, vowing to kill, wishing to kill, or killing by means of curses; breaking dykes on lakes and ponds, burning mountains and plains, hunting and fishing; setting fires in the wind, flying falcons and loosing hounds, tormenting and harming all beings—such offenses are measureless and boundless, and today, with utmost sincerity, we confess and repent of them all. Or using cages, barriers, pitfall traps, tridents, halberds, bows, and crossbows to shoot flying birds and running beasts; or using nets, seines, and hooks to capture creatures of water, such as fish, softshell turtles, giant turtles, alligators, shrimps, clams, snails, and bivalves living in moisture, so that the dwellers of water, land, and air find no place to hide; or raising chickens, pigs, cattle, sheep, dogs, swine, geese, ducks, and the like to supply our own kitchens; or selling them to others to slaughter, causing their mournful cries to remain unfinished, their feathers and down to fall out, their scales and shells to be damaged, their heads separated from their bodies, their flesh and bones crushed to pieces, skinned, split open, butchered, cut apart, baked, roasted, boiled, and broiled, inflicting acute pain and cruel harm arbitrarily upon the innocent, merely to seek a momentary pleasure and obtain a meager taste in the mouth that does not extend beyond a three-inch tongue—yet the retribution for these offenses entails karmic calamity for eternal kalpas. Such offenses are measureless and boundless, and today, with utmost sincerity, we confess and repent of them all.

1.21

'Furthermore, from beginningless time, we have induced abortions, broken eggs, used poisons and witchcraft to injure and kill sentient beings; tilled the soil, dug the earth, cultivated fields and orchards, raised silkworms and boiled cocoons, harming and killing exceedingly; or struck and swatted mosquitoes and horseflies, crushed fleas and lice; or burned away refuse and sweepings, opened and cleared ditches, wrongfully harming all; or eaten fruits; or wrongfully killed sentient beings by using grains, rice, water, or vegetables; or burned firewood, or exposed open flames and candles, burning various types of insects; or consumed sauces and vinegar without checking for movement; or poured out boiling water, scalding insects and ants to death. In such ways, throughout our four postures of walking, standing, sitting, and lying down, we have constantly harmed and killed minute sentient beings flying in the air and clinging to the earth. We disciples, with the darkness of worldly minds, were unconscious and unaware, and today, with utmost sincerity, we confess and repent of them all.

1.22

'Furthermore, we disciples, from beginningless time until the present day, have used whips, rods, cangues, and chains, beating, flogging, striking, and hurling, kicking and trampling with feet and legs, binding tightly, caging and penning, and cutting off water and grain—in all such various kinds of evil expediencies, distressing sentient beings. Today, with utmost sincerity, we confess and repent of them all.

1.23

'May we disciples, by the power of the merit generated through this confession and repentance of our offenses of killing and harming, in life after life, attain vajra bodies with inexhaustible lifespans, remain forever free from hostility and malice, never conceive thoughts of killing, and attain the stage of regarding all sentient beings as an only child. Seeing those in peril and dire distress, may we not begrudge life or limb, but skillfully employ expedients to rescue and liberate them; and thereafter, expound the wondrous true Dharma for them, so that all sentient beings, seeing our forms or shadows, may all receive peace and bliss, and hearing our names or voices, may have all terror dispelled. Having confessed, repented, and made vows, we take refuge and pay homage to the Three Jewels.'

1.24

Namo Ratnanāma Buddha, Namo Gaṇaviśuddha Buddha, Namo Anantanāma Buddha, Namo Amoghaprabha Buddha, Namo Āryadeva Buddha, Namo Jñānarāja Buddha, Namo Vajragaṇa Buddha, Namo Supratibandha Buddha, Namo Kṛtakāruṇya Buddha, Namo Puṣpaviṣaya Buddha, Namo Dharmamati Buddha, Namo Vātacārin Buddha, Namo Sucintitanāma Buddha, Namo Bahuprabha Buddha, Namo Rahasyagaṇa Buddha, Namo Guṇagoptṛ Buddha, Namo Hitamati Buddha, Namo Nirbhaya Buddha, Namo Dṛḍhadarśin Buddha, Namo Dharmasthita Buddha, Namo Ratnapāda Buddha, Namo Vimuktiguṇa Buddha, Namo Vicitrakāya Buddha, Namo Sumati Buddha, Namo Samantaguṇa Buddha, Namo Vicitrajñāna Buddha, Namo Brahmadhana Buddha, Namo Ratnasvara Buddha, Namo Samyagjñāna Buddha, Namo Balaprāpta Buddha, Namo Siṃhamati Buddha, Namo Puṣpalakṣaṇa Buddha, Namo Jñānasaṃcaya Buddha, Namo Puṣpadanta Buddha, Namo Guṇagarbha Buddha, Namo Nāmabhūṣita Buddha, Namo Durlabhanāma Buddha, Namo Uttaraśīla Buddha, Namo Abhaya Buddha, Namo Sūryaprabha Buddha, Namo Brahmāyus Buddha, Namo Sarvadeva Buddha, Namo Jñānarata Buddha, Namo Ratnadeva Buddha, Namo Ratnagarbha Buddha, Namo Guṇaprasara Buddha, Namo Jñānarāja Buddha, Namo Nirbandhana Buddha, Namo Dṛḍhadharma Buddha, Namo Devaguṇa Buddha, Namo Brahmamuni Buddha, Namo Prasannacārin Buddha, Namo Yuktavīrya Buddha, Namo Jvalitaskandha Buddha, Namo Mahāprabhāva Buddha, Namo Pramodya Buddha, Namo Campakapuṣpa Buddha, Namo Sugaṇa Buddha, Namo Śakradhvaja Buddha, Namo Mahāpriya Buddha, Namo Sumanasvarṇa Buddha, Namo Gaṇavicitra Buddha, Namo Manojña Buddha, Namo Balavicāra Buddha, Namo Suniścitārtha Buddha, Namo Gavāmpati Buddha, Namo Vicitrabāhu Buddha, Namo Mahāratha Buddha, Namo Pūrṇamanoratha Buddha, Namo Ratnasvara Buddha, Namo Vajrasena Buddha, Namo Dhanadhānya Buddha, Namo Siṃhabala Buddha, Namo Guṇaprabha Buddha, Namo Viśuddhanetra Buddha, Namo Kāśyapa Buddha, Namo Viśuddhamati Buddha, Namo Kramaṃjña Buddha, Namo Ugraprabhāva Buddha, Namo Mahāprabhāsa Buddha, Namo Sūryatejas Buddha, Namo Śuddhagarbha Buddha, Namo Vibhaktatejas Buddha, Namo Akṣata Buddha, Namo Guhyamukha Buddha, Namo Candrabha Buddha, Namo Vidyādhara Buddha, Namo Suśāntacārin Buddha, Namo Acala Buddha, Namo Mahāpraṇidhāna Buddha, Namo Guṇadharma Buddha, Namo Kṣetraviśuddha Buddha, Namo Alaṃkārarāja Buddha, Namo Abhyudgata Buddha, Namo Jvalita Buddha, Namo Puṣpaguṇa Buddha, Namo Ratnālaṃkāra Buddha, Namo Varabhadra Buddha, Namo Ratnottama Buddha, Namo Hitaprajña Buddha.

1.25

Counting from this [Buddha] upward, there are five hundred Buddhas, and all the worthy and noble ones.

1.26

1.27

Namo Sāgaraguṇa Buddha, Namo Brahmalakṣaṇa Buddha, Namo Candracchattra Buddha, Namo Bahvarcis Buddha, Namo Vairambharāja Buddha, Namo Jñānayaśas Buddha, Namo Saṃjñāsmṛti Buddha, Namo Guṇaprabha Buddha, Namo Ghoṣaprasara Buddha, Namo Pūrṇacandra Buddha, Namo Puṣpaprabha Buddha, Namo Susiddhirāja Buddha, Namo Pradīparāja Buddha, Namo Vidyutprabha Buddha, Namo Prabhārāja Buddha, Namo Prabhāsa Buddha, Namo Sampannastuta Buddha, Namo Puṣpagarbha Buddha, Namo Puṣya Buddha, Namo Suviśuddhakāya Buddha, Namo Viśuddhārtha Buddha, Namo Vikramasena Buddha, Namo Puṇyaprabhāva Buddha, Namo Balacārin Buddha, Namo Rāhudeva Buddha, Namo Jñānarāśi Buddha, Namo Vinīta Buddha, Namo Sadṛśarāja Buddha, Namo Puṣpalakṣaṇa Buddha, Namo Rāhula Buddha, Namo Mahābhaiṣajya Buddha, Namo Nakṣatrarāja Buddha, Namo Bhaiṣajyarāja Buddha, Namo Guṇahasta Buddha, Namo Takṣaka Buddha, Namo Prasārarāja Buddha, Namo Sūryaprabha Buddha, Namo Dharmagarbha Buddha, Namo Vicitramati Buddha, Namo Guṇādhipati Buddha, Namo Vajragaṇa Buddha, Namo Prajñākūṭa Buddha, Namo Susthita Buddha, Namo Manocārin Buddha, Namo Brahmasvara Buddha, Namo Siṃha Buddha, Namo Garjitasvara Buddha, Namo Jñānābhinna Buddha, Namo Prajñāsvara Buddha, Namo Kṣemakāra Buddha, Namo Brahmarāja Buddha, Namo Gavāmpati Buddha, Namo Rītākṣa Buddha, Namo Nāgaguṇa Buddha, Namo Bhūtalakṣaṇa Buddha, Namo Alaṃkāra Buddha, Namo Anavamarditasvara Buddha, Namo Puṣpaguṇa Buddha, Namo Svaraguṇa Buddha, Namo Alaṃkāravākya Buddha, Namo Śūrajñāna Buddha, Namo Puṣpasaṃcaya Buddha, Namo Puṣpavikasita Buddha, Namo Balacārin Buddha, Namo Guṇasaṃcaya Buddha, Namo Rūpottama Buddha, Namo Prabhākara Buddha, Namo Candradīpa Buddha, Namo Prabhāvarāja Buddha, Namo Bodhirāja Buddha, Namo Akṣaya Buddha, Namo Bodhinetra Buddha, Namo Kāyaśuddha Buddha, Namo Prajñādeśa Buddha, Namo Jyeṣṭha Buddha, Namo Śītalaprabha Buddha, Namo Prajñāguṇa Buddha, Namo Mañjughoṣa Buddha, Namo Nāyaka Buddha, Namo Akṣatagarbha Buddha, Namo Dānottama Buddha, Namo Mahāsatkāra Buddha, Namo Jñānaprabhāva Buddha, Namo Mahārciṣmant Buddha, Namo Indrarāja Buddha, Namo Vaśabala Buddha, Namo Prabhāvant Buddha, Namo Suprabhāsa Buddha, Namo Yaśasvin Buddha, Namo Rūpavat Buddha, Namo Vimalarajas Buddha, Namo Īryāpatha Buddha, Namo Siṃhasena Buddha, Namo Devarāja Buddha, Namo Yaśaskara Buddha, Namo Viśiṣṭa Buddha, Namo Mahāgarbha Buddha, Namo Puṇyaprabha Buddha, Namo Brahmasvara Buddha, Namo Pradīparāja Buddha.

1.28

Counting from this [Buddha] upward, there are six hundred Buddhas, and all the worthy and noble ones.

1.29

Namo to all the Buddhas of the past, present, and future, throughout the ten directions and the three periods of time, filling the realm of empty space. Taking refuge, we confess and repent: "With utmost sincerity we confess and repent! From beginningless time until the present day, we disciples have either stolen the wealth and treasures of others, taking up weapons to violently seize them; or relied on physical strength to coerce and take them; or relied on official authority, or made use of power and influence, using high cangues and heavy fetters to falsely arrest and detain the good and virtuous, swallowing and accepting illicit goods, beating what is straight into what is crooked, thereby getting ourselves ensnared in the nets of the law; or through corrupt and wrongful governance, misappropriated others' wealth and goods, encroaching on the public to benefit the private, or encroaching on the private to benefit the public, harming that party to profit this party, or harming this party to profit that party, slicing away from others to enrich ourselves, promising with our mouths while begrudging in our hearts; or secretly embezzled taxes and customs duties, smuggled goods past checkpoints, concealed official taxes and levies, and evaded corvée labor. Transgressions such as these are limitless and boundless; today, with utmost sincerity, we confess and repent them all. Or with property belonging to the Buddha, Dharma, or Saṅgha, or property intended for the cāturdiśa-saṅgha, we have stolen it, misused it, or relied on power not to return it; or borrowed it ourselves or lent it to others, or exchanged or borrowed it and then negligently forgotten it; or the property of the Three Jewels has been mixed up and used in confusion, or the grains, rice, firewood, salt, fermented beans, sauces, vinegar, vegetables, fruits, money, silk, bamboo, timber, ribbons, banners, canopies, incense, flowers, oil, and candles of the community have been used according to personal whims and desires, either used by ourselves or given away to others; or we have plucked the flowers and fruits belonging to the Buddha, used the materials for the saṅgha's garlands, and through the property of the Three Jewels, privately profited ourselves. Transgressions such as these are limitless and boundless; today, with utmost sincerity, we confess and repent them all.

1.30

"Furthermore, from beginningless time until the present day, with our social acquaintances and friends, preceptors and monks, fellow students, parents, brothers, and six kinds of kin and relatives with whom we have lived together and shared dwelling, over every single daily necessity, we have deceived and cheated one another; or in the neighborhood, we have moved fences, expanded walls, encroached upon others' houses, altered boundary markers, seized fields and gardens, and, using public pretext for private ends, usurped others' shops, inns, settlements, and open lands. Transgressions such as these are limitless and boundless; today, with utmost sincerity, we confess and repent them all.

1.31

"Furthermore, from beginningless time, we have attacked cities and destroyed towns, burned villages and demolished stockades, kidnapped and sold free people, seduced and abducted others' slaves; or falsely arrested and detained innocent people, causing them physical ruin, having their bodies subjected to bloody weapons and servitude in chains, their family livelihoods ruined and scattered, their flesh and blood separated in life, dispersed across distant lands, and severed from each other in life and death. Transgressions such as these are limitless and boundless; today, with utmost sincerity, we confess and repent them all.

1.32

"Furthermore, from beginningless time until the present day, in merchant trading and shopkeeping market exchanges, we have used light scales and small bushels, shaved off inches and feet, stolen fractions and grains, deceived in the smallest measures, swapped coarse goods for fine ones, traded short for long, engaging in a hundred kinds of clever fraud, coveting the slightest profit. Transgressions such as these are limitless and boundless; today, with utmost sincerity, we confess and repent them all.

1.33

"Furthermore, from beginningless time until the present day, we have breached walls to burrow through, blocked roads to pillage, defaulted on debts and interest, broken faith and violated agreements, and been two-faced between mind and mouth; or unlawfully trespassed and plundered the belongings of ghosts, spirits, birds, beasts, and the beings of the four modes of birth; or, falsely claiming divination and physiognomy, taken the wealth and treasures of others; in such ways, even pursuing profit to seek more profit, wickedly seeking and excessively seeking, without satiety or contentment. Transgressions such as these are limitless and boundless; today, with utmost sincerity, we confess and repent them all.

1.34

"May we disciples, by relying on the merit produced from this confession and repentance of theft and other transgressions, in life after life obtain the wish-fulfilling jewel, constantly raining down the seven precious treasures and supreme, wondrous clothing, the hundred flavors of ambrosia, and various decoctions and medicines, arriving instantly upon thought according to our wishes; may all sentient beings have no thought of stealing or plundering; may all be able to have few desires and know contentment, neither indulging nor defiling themselves, always delighting in giving, practicing the path of urgent relief, abandoning their heads, eyes, marrow, and brain as if discarding spit and mucus, dedicating this toward the fulfillment of the dāna-pāramitā. Having confessed, repented, and made vows, we take refuge and pay homage to the Three Jewels."

1.35

Namo Zhi Ding Buddha, Namo Shang Tian Buddha, Namo Di Wang Buddha, Namo Zhi Jietuo Buddha, Namo Jin Ji Buddha, Namo Luohuri Buddha, Namo Mo Neng Sheng Buddha, Namo Muni Jing Buddha, Namo Shan Guang Buddha, Namo Jin Qi Buddha, Namo Gongde Wang Buddha, Namo Fa Gai Buddha, Namo De Bi Buddha, Namo Angada Buddha, Namo Mei Miao Hui Buddha, Namo Wei Yi Buddha, Namo Zhu Weide Buddha, Namo Shizi Fa Buddha, Namo Jietuo Xiang Buddha, Namo Hui Zang Buddha, Namo Zhi Ju Buddha, Namo Wei Xiang Buddha, Namo Duan Liu Buddha, Namo Wu'ai Zan Buddha, Namo Bao Ju Buddha, Namo Shan Yin Buddha, Namo Shanwang Xiang Buddha, Namo Fa Ding Buddha, Namo Jietuo De Buddha, Namo Shan Duanyan Buddha, Namo Ji Shen Buddha, Namo Ai Yu Buddha, Namo Shizi Li Buddha, Namo Helouna Buddha, Namo Shizi Fa Buddha, Namo Fa Li Buddha, Namo Ai Le Buddha, Namo Zan Budong Buddha, Namo Zhongming Wang Buddha, Namo Juewu Buddha, Namo Miao Ming Buddha, Namo Yi Zhu Yi Buddha, Namo Guang Zhao Buddha, Namo Xiang De Buddha, Namo Ling Xi Buddha, Namo Bu Xu Xing Buddha, Namo Mie Hui Buddha, Namo Shang Se Buddha, Namo Shan Bu Buddha, Namo Da Yin Zan Buddha, Namo Jing Yuan Buddha, Namo Ri Tian Buddha, Namo Le Hui Buddha, Namo She Shen Buddha, Namo Weide Shi Buddha, Namo Chali Buddha, Namo De Cheng Buddha, Namo Shang Jin Buddha, Namo Jietuo Ji Buddha, Namo Le Fa Buddha, Namo Zhu Xing Buddha, Namo She Jiaoman Buddha, Namo Zhi Zang Buddha, Namo Fan Xing Buddha, Namo Zhantan Buddha, Namo Wuyou Ming Buddha, Namo Duanyan Shen Buddha, Namo Xiang Guo Buddha, Namo Lianhua Buddha, Namo Wubian De Buddha, Namo Tian Guang Buddha, Namo Hui Hua Buddha, Namo Pinduma Buddha, Namo Zhi Fu Buddha, Namo Fan Cai Buddha, Namo Bao Shou Buddha, Namo Jing Gen Buddha, Namo Juzu Lun Buddha, Namo Shang Lun Buddha, Namo Puṣya Buddha, Namo Tiṣya Buddha, Namo You Yue Buddha, Namo Chu Ni Buddha, Namo De Zhi Buddha, Namo Shang Ji Buddha, Namo Zanluo Buddha, Namo Fa Le Buddha, Namo Qiu Sheng Buddha, Namo Zhihui Buddha, Namo Shan Sheng Buddha, Namo Wang Guang Buddha, Namo Liuli Zang Buddha, Namo Ming Wen Buddha, Namo Li Ji Buddha, Namo Jiaohua Buddha, Namo Yue Ming Buddha, Namo Shan Ming Buddha, Namo Zhongde Shang Ming Buddha, Namo Bao De Buddha, Namo Ren Yue Buddha.

1.36

From the above, seven hundred Buddhas, and all the worthy and noble ones.

1.37

Namo to all the Buddhas of the past, present, and future, throughout the ten directions and the three periods of time, filling the realm of empty space. Taking refuge, we confess and repent: "With utmost sincerity we confess and repent! Next we confess and repent the transgressions of greed and lust. As the sūtra states: 'Merely on account of greed and desire one is shut within the prison of ignorance, sinking in the river of birth and death, unable to escape. It is by reason of these five desires that all sentient beings, from ancient times onward, have transmigrated through birth and death. For each and every sentient being, in the course of a single kalpa, the accumulated bones of their bodies would equal Mount Vipula in Rājagṛha; the mother's milk they have drunk would equal the waters of the four oceans; and the blood shed from their bodies would exceed even this. When their parents, brothers, and six kinds of kin and relatives die, the tears shed from their eyes in weeping would equal the waters of the four oceans.' Therefore it is said: 'Where there is craving, there is birth; when craving ends, [birth] ceases. Thus we know that greed and craving are the root of birth and death.' For this reason the sūtra states: 'The transgression of sexual lust can cause sentient beings to fall into hell and hungry ghosts to suffer torment; if born among humans, their wives will not be chaste and virtuous, and they will acquire attendants and relatives not to their liking.' Since sexual lust brings about such evil retributions as these, therefore we disciples, today with utmost sincerity, take refuge in all the Buddhas."

1.38

Namo Luohou Buddha, Namo Ganlu Ming Buddha, Namo Miao Yi Buddha, Namo Da Ming Buddha, Namo Yiqie Wang Buddha, Namo Le Zhi Buddha, Namo Shan Wang Buddha, Namo Ji Mie Buddha, Namo De Ju Li Buddha, Namo Tian Wang Buddha, Namo Miao Yinsheng Buddha, Namo Miao Hua Buddha, Namo Zhu Yi Buddha, Namo Gongde Wei Ju Buddha, Namo Zhi Wu Deng Buddha, Namo Ganlu Yin Buddha, Namo Shan Shou Buddha, Namo Li Hui Buddha, Namo Si Jietuo Yi Buddha, Namo Sheng Yin Buddha, Namo Lituo Xing Buddha, Namo Shan Yi Buddha, Namo Wu Guo Buddha, Namo Xing Shan Buddha, Namo Hua Zang Buddha, Namo Miao Guang Buddha, Namo Le Shuo Buddha, Namo Shan Ji Buddha, Namo Zhong Wang Buddha, Namo Li Wei Buddha, Namo Le Zhi Buddha, Namo Biancai Ri Buddha, Namo Ming Wen Buddha, Namo Baoyue Ming Buddha, Namo Shang Yi Buddha, Namo Wu Wei Buddha, Namo Da Jian Buddha, Namo Fan Yin Buddha, Namo Shan Yin Buddha, Namo Hui Ji Buddha, Namo Wu Deng Yin Buddha, Namo Jingang Jun Buddha, Namo Puti Yi Buddha, Namo Shu Wang Buddha, Namo Pantuoyin Buddha, Namo Fude Li Buddha, Namo Shi De Buddha, Namo Sheng Ai Buddha, Namo Shi Xing Buddha, Namo Hupo Buddha, Namo Leiyin Yun Buddha, Namo Shan Ai Mu Buddha, Namo Shan Zhi Buddha, Namo Juzu Buddha, Namo De Ji Buddha, Namo Da Yin Buddha, Namo Fa Xiang Buddha, Namo Zhi Yin Buddha, Namo Xukong Buddha, Namo Ci Yin Buddha, Namo Hui Yin Cha Bie Buddha, Namo Gongde Guang Buddha, Namo Sheng Wang Buddha, Namo Zhong Yi Buddha, Namo Biancai Lun Buddha, Namo Shan Ji Buddha, Namo Yue Mian Buddha, Namo Wu Gou Buddha, Namo Ri Ming Buddha, Namo Gongde Ji Buddha, Namo Hua De Xiang Buddha, Namo Biancai Guo Buddha, Namo Bao Shi Buddha, Namo Ai Yue Buddha, Namo Bu Gao Buddha, Namo Shizi Li Buddha, Namo Zizai Wang Buddha, Namo Wuliang Jing Buddha, Namo Deng Ding Buddha, Namo Bu Huai Buddha, Namo Mie Gou Buddha, Namo Bu Shi Fang Buddha, Namo Wu Rao Buddha, Namo Miao Mian Buddha, Namo Zhi Zhi Zhu Buddha, Namo Fashi Wang Buddha, Namo Da Tian Buddha, Namo Shen Yi Buddha, Namo Wuliang Buddha, Namo Fa Li Buddha, Namo Shi Gongyang Buddha, Namo Hua Guang Buddha, Namo Sanshi Gong Buddha, Namo Ying Ri Zang Buddha, Namo Tian Gongyang Buddha, Namo Shang Zhi Ren Buddha, Namo Zhen Ji Buddha, Namo Xin Ganlu Buddha, Namo Jingang Buddha, Namo Jiangu Buddha.

1.39

From the above, eight hundred Buddhas, and all the worthy and noble ones.

1.40

Namo to all Buddhas of the past, present, and future, in the ten directions and three periods of time, filling the realm of empty space. Taking refuge, we confess and repent: "With utmost sincerity, we confess and repent! We disciples, from the beginningless past down to the present day, have perhaps committed adultery with others' wives and concubines, abducted other people's women, violated the chaste, defiled bhikṣuṇīs, destroyed others' pure conduct, practiced coercion and lawlessness, looked upon others with turbid minds and lustful eyes, and mocked them with flirtatious talk; or we have brought shame upon others' families and stained the good reputation of the virtuous; or we have engaged in impure conduct with men and the five kinds of persons. Such transgressions are immeasurable and boundless; today, with utmost sincerity, we confess and repent them all. Furthermore, from the beginningless past down to the present day, our eyes have perhaps been deluded by form, clinging to and tainted by dark and yellow, red and green, crimson and purple, and precious curios and jewel ornaments; or we have grasped at the marks of men and women, of long and short, black and white, and their flirtatious gestures, giving rise to unlawful notions. Our ears have craved pleasant sounds—the palace and quotient tones, string and wind instruments, theatrical music and singing—or grasped at the sounds of men and women, their speech, weeping, and laughing, giving rise to unlawful notions. Our noses have depended on famous fragrances—stored musk, secluded orchid, saffron, and storax—giving rise to unlawful notions. Our tongues have craved delicious flavors—fresh, rich, sweet, and fatty flesh and blood of sentient beings, nourishing the four elements and further increasing the root of suffering—giving rise to unlawful notions. Our bodies have delighted in splendid silks, brocades, damasks, and fine gauzes, all smooth and soft things, and the fine garments of the seven treasures, giving rise to unlawful notions. Our minds have entertained many disorderly thoughts, conflicting with the Dharma in whatever they encountered. Producing transgressions through these six notions is exceedingly severe. Such transgressions are immeasurable and boundless; today, with utmost sincerity, before the Buddhas of the ten directions, the venerable Dharma, and the noble saṅgha, we confess and repent them all.

1.41

"May we disciples, by virtue of the merit generated from confessing and repenting transgressions such as sensual lust, be spontaneously born by transformation in life after life, without relying on a womb, pure and spotless, radiant and beautiful with marks and signs, with our six senses bright and clear, intelligent and sharp, thoroughly understanding that affection and love are like fetters and shackles, contemplating these six dusts as like illusions and phantoms, resolutely averse to and detached from the realms of the five desires, not even giving rise to wrong thoughts in dreams, and forever unshakeable by internal or external conditions. We pray that through the merit of confessing and repenting [the faults of] the eye faculty, this eye may see through to the ten directions and the pure dharmakāya of all Buddhas and bodhisattvas, free from dualistic marks. We pray that through the merit of confessing and repenting [the faults of] the ear faculty, this ear may constantly hear the true Dharma spoken by all the Buddhas, worthies, and sages of the ten directions, practicing it according to instruction. We pray that through the merit of confessing and repenting [the faults of] the nose faculty, this nose may constantly smell the fragrance of the Store of Fragrance that enters into the stage of Dharma, renouncing the impure foulness of birth and death. We pray that through the merit of confessing and repenting [the faults of] the tongue faculty, this tongue may constantly partake of the food of Dharma joy and dhyāna delight, not craving the taste of the blood and flesh of sentient beings. We pray that through the merit of confessing and repenting [the faults of] the body faculty, this body may don the Tathāgata's robe, wear the armor of patience, lie on the bed of fearlessness, and sit upon the seat of the four dhyānas. We pray that through the merit of confessing and repenting [the faults of] the mind faculty, this mind may accomplish the ten notions, thoroughly master the five sciences, deeply contemplate the truth of the emptiness and equality of the two truths, give rise to the ten wondrous practices from expedient wisdom, enter the stream of the Dharma growing brighter with every thought, and manifest the Tathāgata's great patience of the non-arising of dharmas. Having confessed, repented, and made vows, we take refuge and pay homage to the Three Jewels."

1.42

Namo Ratnaskandhaprabhāsa Buddha, namo Rḍhibrā Buddha, namo Anugatanetra Buddha, namo Viśuddha Buddha, namo Prabhāsaprabhāva Buddha, namo Guṇasaṃcaya Buddha, namo Sampannaguṇa Buddha, namo Siṃhavikrānta Buddha, namo Abhyudgata Buddha, namo Puṣpadāna Buddha, namo Maṇiprabhāsa Buddha, namo Padma Buddha, namo Jñānapriya Buddha, namo Bandhuprabhā Buddha, namo Amoghacārin Buddha, namo Utpannadharma Buddha, namo Lakṣaṇālakṣita Buddha, namo Cintārati Buddha, namo Vimuktirati Buddha, namo Nyāyajña Buddha, namo Bahuśrutasāgara Buddha, namo Puṣpadhara Buddha, namo Lokānanuvartin Buddha, namo Nandigaṇa Buddha, namo Mayūrasvara Buddha, namo Avinivartin Buddha, namo Bhavatṛṣṇāmalachid Buddha, namo Īryāpathaśrī Buddha, namo Sarvadevaviprasṛta Buddha, namo Ratnavikrānta Buddha, namo Puṣpahasta Buddha, namo Tejas Buddha, namo Ripudasyupramardaka Buddha, namo Bahuśrutasampanna Buddha, namo Vicitrarāṣṭra Buddha, namo Puṣpaprabhāsa Buddha, namo Siṃhamati Buddha, namo Candrodgata Buddha, namo Tamopahan Buddha, namo Akṣobhya Buddha, namo Anupūrvacārin Buddha, namo Svaraviśodhana Buddha, namo Puṇyadīpa Buddha, namo Gautama Buddha, namo Prabhāva Buddha, namo Kāyacittasthita Buddha, namo Sucandra Buddha, namo Bodhyaṅgapuṣpa Buddha, namo Uttamaśrī Buddha, namo Sutejas Buddha, namo Jñānaprabhāvaguṇa Buddha, namo Sudīpa Buddha, namo Dṛḍhacārin Buddha, namo Divyasvara Buddha, namo Kṣemarata Buddha, namo Sūryamukha Buddha, namo Vimuktirati Buddha, namo Śīlaprabhāsa Buddha, namo Śīlasthita Buddha, namo Vimala Buddha, namo Dṛḍhodgata Buddha, namo Añjana Buddha, namo Vivardhana Buddha, namo Gandhaprabhāsa Buddha, namo Vairambhaprabhāsa Buddha, namo Smṛtirāja Buddha, namo Madhupātra Buddha, namo Apratihatalakṣaṇa Buddha, namo Paramādbhutamārga Buddha, namo Śraddhāśīla Buddha, namo Ratnarata Buddha, namo Prabhāsadharma Buddha, namo Samanvāgatatejas Buddha, namo Mahāmaitrī Buddha, namo Uttamamitrī Buddha, namo Paramopaśama Buddha, namo Amṛteśvara Buddha, namo Meruprabhāsa Buddha, namo Āryapraśaṃsita Buddha, namo Vipulaprabhāsa Buddha, namo Tejas Buddha, namo Dṛṣṭiprabhāsa Buddha, namo Sucaritavipāka Buddha, namo Supramoda Buddha, namo Aśoka Buddha, namo Ratnaprabhāsa Buddha, namo Īryāpatha Buddha, namo Puṇyarata Buddha, namo Guṇasāgara Buddha, namo Kṣīṇalakṣaṇa Buddha, namo Mārachid Buddha, namo Mārakṣaya Buddha, namo Vyasanātītamārga Buddha, namo Akaluṣāśaya Buddha, namo Varuṇa Buddha, namo Viśuddhamāra Buddha, namo Gaṇottamarāja Buddha, namo Priyaprabhāsa Buddha, namo Puṇyadīpa Buddha, namo Bodhilakṣaṇa Buddha, namo Jñānasvara Buddha.

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