佛說佛名經

At that time, the Buddha said to Venerable Sariputra: “Were one to discuss the Buddhas presently abiding and the honored names of those Buddhas, one could never finish speaking of them. Sariputra! Suppose there were worlds in the east as numerous as the sands of the Ganges; worlds in the south as numerous as the sands of the Ganges; worlds in the west as numerous as the sands of the Ganges; worlds in the north as numerous as the sands of the Ganges; and worlds above, below, and in the four intermediate directions—southeast, southwest, northeast, and northwest—also as numerous as the sands of the Ganges.

In all those worlds, from the bottom of the oceans below to the summit of the Peak of Existence (1) above, there are motes of dust filling those worlds. Sariputra! What do you think?

Could you count all those motes of dust?”

Venerable Sariputra replied: “It would be impossible to count them all, World-Honored One!”

The Buddha said to Venerable Sariputra: “Even so, in the present age there are exceedingly many Buddhas bearing the same name, Shakyamuni. Among the Buddhas whom I presently behold, their mothers alike bear the name Mahamaya, their fathers alike bear the name King Suddhodana, and their royal cities alike bear the name Kapilavastu. The foremost shravaka disciples of those Buddhas alike bear the names Sariputra and Maudgalyayana, and the disciples who serve as their attendants alike bear the name Ananda.

Beyond these, there are many others whose mothers have different names, whose fathers have different names, whose cities have different names, whose disciples have different names, and whose attendants have different names. Sariputra! In all those worlds, the people living in them may gather the motes of dust or may not gather them.

The people in those worlds may gather the motes of dust, or they may not gather them, from the bottom of the oceans below to the summits of the mountains above. Sariputra! Suppose there were a second person who took that number of motes of dust and compared the number of those motes with Buddha lands—passing through countless hundreds of thousands of myriads of kotis of nayutas of worlds and taking one step in each world.

Sariputra! That person would again pass through worlds as numerous as those motes of dust, each world constituting one step. In this way, after traveling for hundreds of thousands of myriads of nayutas (2) of asamkhya kalpas, that person would put down one mote of dust, continuing thus until all those motes of dust had been deposited.

Sariputra! In this manner, that person would pass through many worlds, some in which motes of dust had been gathered and some in which they had not, with innumerable motes of dust filling them, and would then gather the motes of dust throughout the worlds of the ten directions. Sariputra!

That person would again pass through those worlds—whether the motes of dust in those worlds had been gathered or had not been gathered—and from the bottom of the oceans below to the summits of the mountains above, motes of dust would fill them everywhere. Sariputra! Suppose there were then a third person who gathered all those motes of dust and passed through many worlds, counting each mote of dust as one step, and over hundreds of thousands of myriads of kotis of nayutas of asamkhya kalpas scattered one mote of dust with each step.

In this way, that person would scatter all those motes of dust. Suppose there were then a fourth person who gathered the motes of dust in those many worlds, sometimes gathering them and sometimes not gathering them, from the bottom of the oceans below to the summits of the mountains above, with motes of dust filling them throughout. Sariputra!

What do you think? Could those motes of dust be counted?”

Venerable Sariputra replied: “World-Honored One, they could never be counted.”

The Buddha said to Sariputra: “Those motes of dust could still be counted, but it would be even more difficult to calculate the number of Buddhas bearing the same names. There are Buddhas alike bearing the name Shakyamuni; their compassionate mothers alike bearing the name Mahamaya; their royal fathers alike bearing the name King Suddhodana; their cities alike bearing the name Kapilavastu; their foremost disciples alike bearing the names Sariputra and Maudgalyayana; and their attendants alike bearing the name Ananda, and so forth.

The Buddhas bearing the same names cannot be enumerated. Sariputra! The same applies to a fifth person, a sixth, a seventh, an eighth, a ninth, and a tenth.

Sariputra! Suppose there were then an eleventh person who took one mote from among all those motes of dust, pulverized it into minute particles, and scattered them throughout the worlds of the ten directions. In like manner, all the other motes of dust would be broken apart, becoming particles of dust distributed throughout exceedingly many worlds.

Sariputra! What do you think? Could the number of those particles of dust be known?”

“The number of those motes of dust could never be known, World-Honored One,” replied Venerable Sariputra.

The Buddha said to Venerable Sariputra: “Suppose again that a person passed through Buddha lands as numerous as those particles of dust, proceeding step by step at a speed surpassing even supernatural powers. That person would travel eastward for immeasurable and boundless kalpas and deposit one mote of dust. Continuing eastward, that person would deposit all the motes of dust in this manner.

Whether there were people who gathered the motes of dust or no people who gathered them, the motes would fill those worlds from the bottom of the oceans below to the summits of the mountains above. It would be the same in the south and throughout all ten directions: from the bottom of the oceans below to the summits of the mountains above, motes of dust would fill them all. Sariputra!

What do you think? Could those motes of dust be calculated or not?”

Sariputra replied: “World-Honored One! They could never be calculated.”

The Buddha said to Venerable Sariputra: “Those motes of dust could still be counted, but the Buddhas presently abiding who bear the same names are even more difficult to calculate. There are, for example, Buddhas alike bearing the name Shakyamuni; their mothers alike bearing the name Mahamaya; their fathers alike bearing the name King Suddhodana; their cities alike bearing the name Kapilavastu; their foremost disciples alike bearing the names Sariputra and Maudgalyayana; and their attendant disciples alike bearing the name Ananda.

The number of those bearing the same names cannot be calculated, much less the Buddhas with different names, whose mothers have different names, whose fathers have different names, whose cities have different names, whose disciples have different names, and whose attendants have different names. Sariputra! Even if I were to abide in the world for kalpas as numerous as motes of dust, I could not finish speaking of those who alike bear the name Shakyamuni.

So too are those alike bearing the name Dipankara Buddha, those alike bearing the name Dipayana Buddha, those alike bearing the name Radiant Lamp Buddha, those alike bearing the name All-Victorious Buddha, those alike bearing the name Great Renown Buddha, those alike bearing the name Paduma Renown Buddha, those alike bearing the name Vipashyin Buddha, those alike bearing the name Shikhin Buddha, those alike bearing the name Vishvabhu Buddha, those alike bearing the name Krakucchanda Buddha, those alike bearing the name Kanakamuni Buddha, and those alike bearing the name Kashyapa Buddha.

Thus, whether they bear the same names or even their attendants bear different names, I now know all those presently abiding. You should single-mindedly bow in reverence to them.”

At that time, the Buddha told Shariputra: “If any good man or good woman seeks the fruit of unsurpassed, perfect enlightenment, that person must first repent of all offenses. If a bhikshu has committed any of the four grave offenses (3); if a bhikshuni has committed any of the eight grave offenses (4); if a shikshamana, shramanera, or shramanerika has committed a fundamental offense of one who has gone forth (5); if an upasaka has violated a grave precept of an upasaka; or if an upasika has violated a grave precept of an upasika—whoever wishes to repent must bathe and cleanse the body, arrange the robes properly, and refrain from eating pungent or bloody foods and the five pungent plants (6).

That person must continually remain in a pure place and cultivate within a purified chamber, adorning the Dharma sanctuary with precious banners, streamers, and canopies, powdered incense and fragrant incense; hanging forty-nine banners and streamers; decorating the Buddha’s Dharma seat; reverently installing an image of the Buddha; and burning various kinds of incense, such as chandana, agarwood, frankincense, tagara, sudhata, and other powdered and anointing incenses.

Having burned such fragrant incense and scattered precious flowers, that person must bring forth a mind of great loving-kindness and compassion, vowing to save and liberate all sentient beings: those not yet liberated, causing them to attain liberation; those not yet awakened to understanding, causing them to understand clearly; those not yet at peace, causing them to become secure; and those who have not yet attained nirvana, causing them to attain nirvana.

“Day and night, that person must contemplate how the Tathagata practiced austerities and endured incalculable suffering throughout immeasurable kalpas without ever giving rise to weariness, all for the sake of seeking unsurpassed bodhi. Toward all sentient beings, that person must personally give rise to humility, with a mind like that of a servant.

“If a bhikshu repents of the four grave offenses in this manner, day and night, continuously for forty-nine days, he must disclose the offenses he has committed before eight bhikshus once every seven days. Face to face, he must reveal them openly, sincerely and reverently regretting what he has done. Single-mindedly taking refuge in and paying reverence to the Buddhas of the ten directions, he must recite their names and bow in homage according to his circumstances and ability.

If he practices with such wholehearted sincerity for the full forty-nine days, his offenses will certainly be extinguished. When that person has attained purity, auspicious signs will appear. Whether while awake or sometimes in a dream, he may see the Buddhas of the ten directions bestowing a prediction (7) upon him; or see bodhisattvas giving him a personal prediction, bringing him to the Dharma sanctuary and accompanying him; or stroking the crown of his head and revealing signs that his offenses have been extinguished.

He may see himself entering a great assembly and sitting behind the congregation; or see himself among an assembly expounding the Dharma; or see shramanas of pure conduct bringing him to the Dharma sanctuary and presenting him before the Buddhas.

“Shariputra! If, while repenting of his offenses, a bhikshu sees such auspicious signs (8), know that the defilements of his offenses have been completely eradicated—except in the case of one who lacks wholehearted sincerity.

“If a bhikshuni repents of the eight grave offenses, she must follow the same method as a bhikshu. Upon completing forty-nine days, she will attain purity—except in the case of one who lacks wholehearted sincerity.

“If a shikshamana, shramanera, or shramanerika repents of a fundamental grave offense, that person must do so before four pure bhikshus and bhikshunis, following the method described above. Within twenty-one days, that person will know that purity has been attained—except in the case of one whose mind lacks wholehearted sincerity.

“If upasakas or upasikas repent of all their offenses, they must wholeheartedly revere the Three Jewels. Whenever they see shramanas, they must respectfully bow to them, regarding them as difficult to encounter, and invite them to the Dharma sanctuary, where they must arrange offerings. With a sincere and reverent heart, the person concerned must invite one bhikshu. Before him, that person must openly disclose the offenses committed and repent of them wholeheartedly. Single-mindedly taking refuge in and paying reverence to the Buddhas of the ten directions, that person must recite their names and bow in homage. If one practices in this manner for the full seven days, one will certainly attain purity—except for those who lack wholehearted sincerity.”

At that time, the Blessed One proclaimed these verses:

“Having attained bodhi and subdued Mara,

He freely walks in meditation (9) beneath the tree’s canopy.

His eyes and body realize ‘Unobstructedness (10)’;

The Dharma realm is impartial, like empty space.

In lands as numerous as dust motes in ten billion realms,

Assemblies of bodhisattva disciples surround him.

Together they all attain minds of quiescence,

Skillfully abiding in all the practices of Samantabhadra.

The auspicious marks of the Buddha’s body are supremely majestic;

He emits immeasurably many radiant lights,

Universally illuminating the lands of the ten directions—

The power of the Buddhas is inconceivable.

He sees all lands entirely undefiled,

Their immeasurable colors all pure and clear.

All the supremely wondrous deeds possessed by the Buddhas

Are seen by the assembly through the Buddha’s spiritual power.

In the eastern direction is a world named Jeweled Banner,

Far removed from all defilements and wondrously adorned.

There, the sovereign Buddha Jeweled Lamp

Is present in that world even today.

In the east is the land called Crystal Lamp (11),

Pure in color and adorned throughout.

Tathagata Cloud of Pure Mani

Is even now expounding the wondrous Dharma.

In the west is a pure and undefiled land,

Called the World of Wondrous Bliss.

There, Buddha Amitayus abides in sovereign freedom,

Surrounded now by bodhisattva disciples.

In the north is a world named Fragrant Lamp,

A pure land of surpassing majesty.

Buddha Undefiled Radiant Banner teaches and transforms there,

Abiding freely beneath the bodhi tree even now.

Its wondrous true hue shines like vaidurya,

And the pure land is supremely adorned.

Tathagata Unobstructed Cloud of Light

Is now present in the northeast.

Within the world called Banner Illuminated by Radiance,

Assemblies of bodhisattvas are seen in full.

There, before that Buddha, the sovereign lion’s roar resounds;

That Buddha now constantly abides in the southeast.

The various joys of that Buddha-world,

Its undefiled, wondrous adornments of mani jewels,

And its supreme and marvelous embellishments like Mount Sumeru

Are present now in the southwest.

One beholds the Tathagata in the northwest,

Whose radiant light shines ever more brightly upon the impartial land.

There the Great Sage Buddha abides in sovereign freedom,

Surrounded by assemblies of bodhisattva disciples.

Below is the world called Sovereign Light,

A pure land filled with treasures.

There, the wondrous radiance of Infallible Vision shines;

The Buddha now abides in that wondrous land.

Above is a world filled with radiant light;

That land is named Pure and Undefiled.

Bright Cloud of the Merit of the Universal Eye—

There bodhisattvas are now seen seated beneath the tree.”

At that time, Shariputra and the great assembly, through the awe-inspiring spiritual power of the Buddha, saw immeasurably and boundlessly many Buddhas throughout the ten directions and the three periods of past, present, and future. The Venerable Shariputra, seated within the great assembly, was deeply moved and shed tears. He addressed the Buddha, saying: “How exceedingly rare, O Blessed One! If a good man or good woman does not bring forth the aspiration for unsurpassed, perfect enlightenment, that person cannot attain Buddhahood. In former days, we were also like withered grass: although the sunlight of spring passed over us, we had no hope of enduring until autumn.”

At that time, the Venerable Shariputra immediately rose from his seat, bared his right shoulder, knelt with his right knee upon the ground, joined his palms, and addressed the Buddha, saying: “O Blessed One! We humbly beseech you to expound extensively the names of all the Buddhas throughout the ten directions. We earnestly wish to hear them.”

At that time, the Buddha told Shariputra: “Listen wholeheartedly and attentively, and I shall explain them for you. Shariputra! Traveling eastward from this world and passing through hundreds of thousands of kotis of worlds, there is a Buddha-world called Burning Lamp. In that world is a Buddha named Jeweled Accumulation, Arhat, Samyaksambuddha, who is presently expounding the Dharma. Shariputra! If any good man or good woman hears the name of that Buddha and wholeheartedly accepts, upholds, and recollects it, that good man or good woman will ultimately attain the samadhi of the seven factors of enlightenment (12), attain the irreversible mind directed toward unsurpassed, perfect enlightenment, and transcend sixty kalpas of worldly existence.” At that time, the Blessed One taught in verse:

“In the eastern land of Burning Lamp,

There is a Buddha named Jeweled Accumulation,

If anyone hears His name,

They transcend sixty kalpas of worldly existence.”

Sariputra! In the east there is a world named Accumulation of Treasures. In that world is a Buddha named Supreme Treasure, an Arhat, a Samyaksambuddha, who is presently teaching the Dharma.

If any good man or good woman hears the name of that Buddha, wholeheartedly receives and upholds it, recollects it, recites it, joins palms, and bows in homage; and if, moreover, another good man or good woman gives away precious objects throughout the three-thousand-great-thousand world-system every day for a full one hundred years—the merit of such giving, compared with the merit of the former person’s wholehearted homage, does not equal one hundredth of it, one thousandth of it, one hundred-thousandth of it, any numerical fraction of it, any calculable fraction of it, or even any fraction that could be expressed by analogy.” At that time, the Blessed One spoke this verse:

“The world Accumulation of Treasures

Has a Buddha named Supreme Treasure.

If a person hears His name,

The merit of giving cannot equal even a fraction of it.”

Sariputra! Eight hundred worlds eastward from here, there is a world named Accumulated Fragrance. In this world is a Buddha named Accomplished Vairocana, an Arhat, a Samyaksambuddha (13), who is presently teaching the Dharma. Whoever hears the name of that Buddha, receives and upholds it, recites it, recollects it, and bows in homage transcends five hundred kalpas of worldly existence.

Sariputra! One thousand worlds eastward from this world, there is a world named Tree Devabhadra. There is a Buddha named Vairocana Image, an Arhat, a Samyaksambuddha, who is presently teaching the Dharma. If any good man or good woman hears the name of that Buddha, receives and upholds it, recites it, wholeheartedly recollects it, and reverently bows in homage, that person will be freed from the three evil paths.

Sariputra! Two thousand worlds eastward from here, there is a Buddha-land named Immeasurable Radiant Merit. In that world is a Buddha named Radiant Vairocana, an Arhat, a Samyaksambuddha. If any good man or good woman hears the name of that Buddha, prostrates with all five limbs touching the ground, honors Him with profound sincerity, receives and upholds His name, recites it, and reverently bows in homage, that person will transcend twenty kalpas of worldly existence.

Sariputra! One thousand worlds eastward, there is a Buddha-land named Delightful. That Buddha is named Akshobhya, Worthy of Offerings, Perfectly and Universally Awakened. If any good man or good woman hears the name of that Buddha, receives and upholds it, recites it, and reverently bows in homage, that person’s resolve will ultimately never regress until attaining unsurpassed, complete, perfect enlightenment, and no demonic obstruction will be able to shake it.

Sariputra! One thousand worlds eastward, there is a world named Immeasurable. There is a Buddha named Great Radiance, an Arhat, a Samyaksambuddha, who is presently teaching the Dharma.

If any good man or good woman hears the name of that Radiant Buddha, receives and upholds it, recites it, and reverently bows in homage, that person will never be separated from the Buddhas and bodhisattvas and will ultimately attain the fruit of unsurpassed, complete, perfect enlightenment. Sariputra! Sixty worlds eastward from this Buddha-land, there is a world named Lamp-Torch.

The Buddha there is named Immeasurable Voice, an Arhat, a Samyaksambuddha, who is presently teaching the Dharma. If any good man or good woman hears the name of that Amitabha Buddha and recites three times, “Namo Immeasurable Voice Tathagata,” that person will ultimately never fall into the three evil paths and will assuredly attain unsurpassed, complete, perfect enlightenment.

Sariputra! Beyond that world, about one thousand Buddha-lands away, there is a world named Dust-Free. There is a Buddha likewise named Amitabha Qusramana, an Arhat, a Samyaksambuddha, who is presently teaching the Dharma. If any good man or good woman hears the name of that Buddha, honors it with profound sincerity, receives and upholds it, recites it, and reverently bows in homage, that person will transcend twelve kalpas of worldly existence.

Sariputra! Another twenty thousand Buddha-lands away, there is a world named Difficult to Surpass. There is a Buddha named Great Renown, an Arhat, a Samyaksambuddha. If any good man or good woman hears the name of that Buddha, joins palms, and recites, “Namo Great Renown Tathagata,” and if, moreover, another person gives away seven kinds of precious substances in quantities as vast as Mount Sumeru and the like every day for a full one hundred years, then, compared with the merit of the person who hears the name of this Buddha and bows in homage, the former merit does not equal one hundredth of it, nor even any calculable fraction of it.

Sariputra! Another three thousand Buddha-lands away, there is a world named Radiance. The Buddha there is named Precious Radiance, an Arhat, a Samyaksambuddha.

If any good man or good woman receives and upholds the name of that Buddha, that person will transcend one hundred kalpas of worldly existence, attain the stage of non-retrogression (14), and thereafter realize unsurpassed, complete, perfect enlightenment. If anyone does not believe that hearing a Buddha’s name brings such merit, that person must fall into the Avici hell (15) for a full one hundred kalpas. Sariputra!

Ten thousand Buddha-lands eastward, there is a world named Illuminating Radiance. There is a Buddha named Attainment of Great Fearlessness, an Arhat, a Samyaksambuddha, who is presently teaching the Dharma. If any good man or good woman hears the name of that Buddha, receives and upholds it, recites it, and reverently bows in homage, that person will ultimately attain great fearlessness and gather immeasurable, boundless merit.

Sariputra! Seven thousand Buddha-lands away, there is a world named Mani Radiance. There is a Buddha named Blazing Lamp, an Arhat, a Samyaksambuddha, who is presently teaching the Dharma. If any good man or good woman hears the name of that Buddha, honors it wholeheartedly, bows in homage, receives and upholds it, and recites it, that person will gather within themselves the ten powers (16) of the Tathagata.

Sariputra! Another eight thousand Buddha-lands away, there is a world called Reality. In that world is a Buddha named Tathagata Voice of Truth, an Arhat, a Samyaksambuddha, who is presently teaching the Dharma. If any good man or good woman hears the name of that Buddha, receives and upholds it, recites it, and wholeheartedly bows in homage, that person will attain the ultimate realization of the Four Noble Truths (17) and proceed directly to the fruit of unsurpassed, complete, perfect enlightenment.

Sariputra! Another twenty thousand Buddha-lands away, there is a Buddha-world named Radiance. The Buddha there is named Boundless and Stainless, an Arhat, a Samyaksambuddha, who is presently teaching the Dharma.

If any good man or good woman hears the name of that Buddha, wholeheartedly believes and accepts it, receives and upholds it, recites it, and reverently bows in homage; and if, moreover, another person fills the entire three-thousand-great-thousand world-system with the seven kinds of precious substances and gives them away, then, compared with the merit of the person who hears the name of Stainless Buddha, receives and upholds it, and recites it, the former merit does not equal even one part in a thousand myriad, nor even any calculable fraction of it.

Why is this? Sentient beings whose roots of virtue are weak and meager cannot hear the name of Stainless Buddha. If any good man or good woman hears the name of the Boundless Stainlessness-Free Tathagata, that person has not planted roots of virtue in the presence of only one Buddha; that person will transcend forty-eight kalpas of worldly existence.

Sariputra! Eastward, passing beyond nine thousand Buddha lands, there is a world called Wondrous Sound. The Buddha there is named Moon Sound, Arhat, Samyaksambuddha, who is presently teaching the Dharma. If any good man or good woman hears the name of that Buddha and is able to receive, uphold, read, and recite it, and with utmost sincerity reverently pays homage, that person will have acquired all merit and virtue; the hundred dharmas will be complete, like the full moon, and that person will ultimately attain unsurpassed, complete, perfect enlightenment.

Sariputra! Again, passing beyond ten thousand Buddha lands, there is a world called Fearlessness. The Buddha there is named Boundless Renown, Arhat, Samyaksambuddha, who is presently teaching the Dharma.

If any good man or good woman hears the name of that Buddha, receives, upholds, reads, and recites it, and, joining palms, recites as follows: “Namo Boundless Renown, World-Honored One.” Suppose another person were each day to give in charity seven kinds of precious treasures in an amount equal to Mount Sumeru and so forth, continuing in this manner for a full one hundred years. If the merit thus accumulated were compared with the merit of invoking and upholding the name of that Buddha, it would not equal even one hundredth part of the latter; indeed, no calculation, enumeration, or analogy could equal even one part of it.

Sariputra! Again, passing beyond one thousand five hundred Buddha lands, there is a world called Burning Lamp. The Buddha there is called Sun-Moon Radiance, Arhat, Samyaksambuddha, who is presently teaching the Dharma. If any good man or good woman hears the name of that Buddha, receives, upholds, reads, and recites it, kneels with palms joined, places the right knee upon the ground, and three times recites as follows: “Namo Sun-Moon Radiance, World-Honored One,” that person will swiftly attain unsurpassed, complete, perfect enlightenment.

Sariputra! Again, passing beyond thirty thousand Buddha lands, there is a world called Stainless. The Buddha there is named Stainless Radiance, Arhat, Samyaksambuddha, who is presently teaching the Dharma. If any good man or good woman, deva, naga, yaksha, rakshasa, human, nonhuman, or other being hears the name of this Buddha, that being will ultimately become irreversible from unsurpassed, complete, perfect enlightenment and will not enter deviant paths.

Sariputra! Eastward, passing beyond ten thousand Buddha lands, there is a world called Hundredfold Radiance. The Buddha there is named Pure Radiance, Arhat, Samyaksambuddha, who is presently teaching the Dharma. If devas, nagas, yakshas, or nonhuman beings hear his name, they will certainly attain human bodies and become free from greed, anger, delusion, and afflictions. If anyone hears it but does not believe, that person will fall into the hells for sixty thousand kalpas.

Sariputra! Again, passing beyond one hundred Buddha lands, there is a world called Good Virtue. The Buddha there is named Sun Radiance, Arhat, Samyaksambuddha, who is presently teaching the Dharma. If anyone, with an utterly pure mind, invokes and recites the name of this Buddha, that person will certainly acquire merit and virtue, perfectly radiant like the orb of the sun, will always be able to subdue all demonic hindrances and followers of non-Buddhist paths, and will transcend the world for thirty kalpas.

Sariputra! Again, passing beyond sixty thousand Buddha lands, there is a world called Abiding in the Seven Factors of Enlightenment. The Buddha there is named Boundless Treasure, Arhat, Samyaksambuddha, who is presently teaching the Dharma. If anyone hears the name of that Buddha, that person will be endowed with the seven factors of enlightenment, will be able to help sentient beings constantly abide in a supremely precious state, and will ultimately accomplish immeasurable merit and virtue.

Sariputra! Again, passing beyond five hundred Buddha lands, there is a world called Floral Reflected Image. The Buddha there is named Supreme Flower, Arhat, Samyaksambuddha, who is presently teaching the Dharma. If anyone hears the name of that Buddha and gives rise to faith and reverence, that person will certainly attain all wholesome dharmas, becoming perfectly accomplished like a flower in full bloom, and will transcend the world for fifty-five kalpas.

Sariputra! Again, passing beyond hundreds of thousands of kotis of Buddha lands, there is a world called Far Removed from All Sorrow and Affliction. The Buddha there is named Wondrous Body, Arhat, Samyaksambuddha, who is presently teaching the Dharma.

If anyone hears the name of that Buddha and, with utmost sincerity and reverence, bows in homage and makes offerings, that person will ultimately become far removed from all hindrances, will not enter the evil paths, and will transcend the world for immeasurable kalpas. Sariputra! Again, passing beyond nayutas of Buddha lands, there is a world called Equality.

In that land there is a Buddha named Dharma Radiance Pure Fully Blossomed Lotus, Arhat, Samyaksambuddha, who is presently teaching the Dharma. If anyone is able to hear the name of that Tathagata and receives and upholds it without ever forgetting, that person will forever remain apart from the three evil paths: “Namo Dharma Radiance Pure Fully Blossomed Lotus Buddha.”

Sariputra! If any bhiksu, bhiksuni, upasaka, or upasika wishes to repent of offenses, that person must first bathe, put on clean robes, arrange the interior of the dwelling, establish a high seat, reverently enshrine an image of the Buddha, hang twenty-five banners and streamers, make offerings of various flowers and incense, and recite and bow in homage to these twenty-five Buddha names. Repenting during the six periods of day and night for exactly twenty-five days will eradicate the four grave offenses (18) and the eight grave offenses. Any offenses committed by a siksamana, sramanera, or sramanerika must likewise be repented of in this manner.”

At that time, the Venerable Sariputra addressed the Buddha, saying:

“World-Honored One! We humbly beseech the World-Honored One to tell us the names of the seven Buddhas of the past and the respective lengths of their lives. We wish to hear this.”

The Buddha said to Sariputra: “Listen attentively, listen attentively, and I shall explain it for you. Sariputra! Ninety-one kalpas ago, there was a Buddha named Vipasyin Tathagata.

Thirty kalpas ago, there was a Buddha named Sikhin Tathagata, and within that same kalpa there was also Visvabhu Tathagata. Thereafter, for immeasurable and boundless kalpas, no Buddha appeared in the world. It was not until the present Auspicious Kalpa that four Buddhas appeared successively in the world: Krakucchanda Buddha, Kanakamuni Buddha, Kasyapa Buddha, and I, Sakyamuni Buddha.

Vipasyin Buddha had a lifespan of eighty thousand kalpas. Sikhin Buddha had a lifespan of sixty thousand kalpas. Visvabhu Buddha had a lifespan of twenty thousand kalpas.

Krakucchanda Buddha had a lifespan of fourteen minor kalpas. Kanakamuni Buddha had a lifespan of thirty minor kalpas. Kasyapa Buddha had a lifespan of two minor kalpas.

At present, my lifespan is the shortest, being only one hundred years.

Vipasyin Buddha, Sikhin Buddha, and Visvabhu Buddha constantly benefited sentient beings. Krakucchanda Buddha, Kanakamuni Buddha, and Kasyapa Buddha liberated very many brahmin beings! Sariputra! I, Sakyamuni Buddha, liberate beings of the ksatriya lineage.

Vipasyin Buddha, Sikhin Buddha, and Visvabhu Buddha—these three Buddhas liberated beings of the Kaundinya clan. Krakucchanda Buddha, Kanakamuni Buddha, and Kasyapa Buddha—these three Buddhas liberated beings of the Kasyapa clan. Sariputra! I, Sakyamuni Buddha, liberate beings of the Gautama clan.

Shariputra! Vipashyin Buddha cultivated beneath the Patala tree and attained unsurpassed perfect enlightenment. Shikhin Buddha cultivated beneath the Pundarika tree and attained unsurpassed perfect enlightenment. Vishvabhu Buddha cultivated beneath the Sala tree and attained unsurpassed perfect enlightenment. Krakucchanda Buddha cultivated beneath the Sirisha tree and attained unsurpassed perfect enlightenment. Kanakamuni Buddha cultivated beneath the Udumbara tree and attained unsurpassed perfect enlightenment. Kashyapa Buddha cultivated beneath the Nyagrodha tree and attained unsurpassed perfect enlightenment. I, Shakyamuni Buddha, cultivated beneath the Ashvattha tree and attained unsurpassed perfect enlightenment.

Vipashyin Buddha convened the shravakas three times. Shikhin Buddha assembled the community of shravakas three times. Vishvabhu Buddha convened the shravakas twice. Krakucchanda Buddha convened the community of shravakas once. Kanakamuni Buddha convened the community of shravakas once. Kashyapa Buddha convened the community of shravakas once. I, Shakyamuni Buddha, convened the community of shravakas once.

The foremost shravaka disciples of Vipashyin Buddha were the Venerable Kiet Sa and the Venerable Khan Tra. The foremost shravaka disciples of Shikhin Buddha were the Venerable Renowned Victory and the Venerable Sovereign. The foremost shravaka disciples of Vishvabhu Buddha were the Venerable Constellation and the Venerable Supreme Renown.

The foremost shravaka disciples of Krakucchanda Buddha were the Venerable Swift Renown and the Venerable Powerful Renown. The foremost shravaka disciples of Kanakamuni Buddha were the Venerable Living Renown and the Venerable Vidura. The foremost shravaka disciples of Kashyapa Buddha were the Venerable Thau Na and the Venerable Bharadvaja.

My foremost shravaka disciples, I being Shakyamuni Buddha, are the Venerable Shariputra and Maudgalyayana. Of these two, the former is foremost in wisdom, and the latter is foremost in spiritual powers. Vipashyin Buddha’s attendant was named Free from Sorrow.

Shikhin Buddha’s attendant was named Free from Fear. Vishvabhu Buddha’s attendant was named Tranquil. Krakucchanda Buddha’s attendant was named Attainment of Wisdom.

Kanakamuni Buddha’s attendant was named Close Companion. Kashyapa Buddha’s attendant was named Ca That. My attendant is named Ananda.

Vipashyin Buddha’s own son and disciple was named Formation of the Aggregates. Shikhin Buddha’s own son and disciple was named Immeasurable. Vishvabhu Buddha’s own son and disciple was named Good Wisdom. Krakucchanda Buddha’s own son and disciple was named Supreme Victory. Kanakamuni Buddha’s own son and disciple was named Most Victorious. Kashyapa Buddha’s own son and disciple was named Guide. My own son and disciple is named Rahula.

Vipashyin Buddha’s father was named Bandhuma; his mother was named Bandhumati; and the city was called Bandhumati. Shikhin Buddha’s father was named Aruna; his mother was named Victorious; and the city was named Arunavati. Vishvabhu Buddha’s father was named Prince Aruna; his mother was named Pleasing; and the city was named Conforming to Wishes.

Krakucchanda Buddha’s father was a brahmin named Merit; his mother was named Abundantly Endowed; the prince was named Fearless; and the city was likewise called Fearless. Kanakamuni Buddha’s father was a brahmin named Great Virtue; his mother was named Difficult to Surpass; the prince was named Adornment; and the city was likewise called Adornment. Kashyapa Buddha’s father was named Pure Virtue and belonged to the brahmin lineage; his mother was named Good Wealth; the prince was called Wise in Affairs; and the city was likewise called Wise in Affairs.

This is now the city of Varanasi. My royal father today is King Shuddhodana; my royal mother is Mahamaya; and the capital is Kapilavastu.

Shariputra! You should reverently bow to the fundamental teacher, Shakyamuni Buddha, the Buddha Wondrously Praised; the Buddha Who Subdues All; the Buddha Lamp of Blazing Light; the Buddha Fearless; the Buddha Dharma Victory, and so forth. Thus, in the first great asamkhyeya kalpa (19), there were eight billion Buddhas, the last of whom was named Shakyamuni Buddha.

In the second asamkhyeya kalpa, the first was the Buddha Jewel Victory, followed by the Buddhas Dipankara, Wondrous Voice, Victorious Accomplishment, Good Vision, Good Eye, and Dhritarashtra; and the Buddhas Lion Fearless and Sovereign, Unconditioned, Good Eye, Good Mountain, Good Intention, Sandalwood, Subduer of Darkness, Lion’s Vigorous Advance, Wondrous Voice, Immeasurable Majestic Virtue, Pure Virtue Blazing Vision, and Ultimate Meaning. There were also the Buddhas Shakyamuni, Wondrous Conduct, Supreme Wonder, Tranquil, Wondrous Body, Merit, Brahma-Life Moon Descent, Sovereign Tamer of Mountains, and Mudra Wealth. Thus, in this second great asamkhyeya kalpa, there were seven billion two hundred million Buddhas, to whom you should reverently bow.

Shariputra! There were the Buddhas Great Power, Great Diligence, Pure Virtue, and Great Brilliant Blazing Flame; there were also the Buddhas Shakyamuni, Great Dragon, Great Majestic Virtue, Steadfast Conduct, Sandalwood, Jewel Mountain, Indra Banner, Fearless, Maker Purna, Jeweled Topknot, Supreme Padma, Wondrous Victory, Stainless, together with Radiance, Subduer of Firmness, Pastha, Great Banner Bharadvaja Tissa, Constellation, Vipashyin, Shikhin, Kaurinya, Vishvabhu, Able to Produce Radiance, and Invincible. There were also Shikhin Buddha and Good Vision Buddha, and the last was Shakyamuni Buddha.

In the third great asamkhyeya kalpa, there were seven billion one hundred million Buddhas, to whom you should reverently bow. Shariputra! Thus and so forth, there were immeasurable Buddhas in past ages. You should reverently bow to them.”

Homage to the Buddha Increasing Joy

Homage to the Buddha King Sovereign among Humans

Homage to the Buddha Akshobhya

Homage to the Buddha Great Sage

Homage to the Buddha Joy

Homage to the Buddha Sovereign

Homage to the Buddha Universal Radiance

Homage to the Buddha Perfect Fulfillment

Homage to the Buddha Kaurinya

Homage to the Buddha Peace and Security

Homage to the Buddha Great Diligence

Homage to the Buddha Wisdom

Homage to the Buddha Greatly Praised

Homage to the Buddha Anuruddha

Homage to the Buddha Never Satisfied

Homage to the Buddha Great Mass of Blazing Light

Homage to the Buddha Moonlight

Homage to the Buddha Fiery Majestic Virtue

Homage to the Buddha Universal Jeweled Canopy

Homage to the Buddha Narayana Radiance

Homage to the Buddha Radiance Increasing the Roots of Goodness

Homage to the Buddha Lion Vehicle Radiance

Homage to the Buddha Radiance Free from All Sorrow and Affliction

Homage to the Buddha Steadfast Radiance

Homage to the Buddha Cloud King Radiance

Homage to the Buddha Stainless Arm Radiance

Homage to the Buddha Radiance Accomplishing Meaning

Homage to the Buddha Victorious Protector Radiance

Homage to the Buddha Brahma-Victory Deva-King Radiance

Homage to the Buddhas Thus and So Forth, Bearing the Same Names, Ineffable and Immeasurable…

Shariputra! You should reverently bow to Amitayus Buddha in the World of Peace and Bliss, where Avalokiteshvara Bodhisattva and Mahasthamaprapta Bodhisattva are the leaders, together with immeasurable and boundless assemblies of bodhisattvas.

Likewise, in the Marichi world, in the buddha-land of the Buddha Difficult to Surpass, Radiant Banner Bodhisattva and Victorious Radiance Bodhisattva are the leaders (20), together with immeasurable, boundless, and innumerable assemblies of bodhisattvas.

Likewise, in the Delightful world, in the buddha-land of Akshobhya Buddha, Fragrant Elephant Bodhisattva and Wondrous Fragrant Elephant Bodhisattva are the leaders, and the assembly of bodhisattvas is immeasurable and boundless.

Likewise, in the Lushana world, in the buddha-land of the Buddha Sun and Moon, Lion Bodhisattva and Lion Wisdom Bodhisattva are the leaders, and the assembly of bodhisattvas is immeasurable and boundless.

Likewise, in the world called Unblinking, in the buddha-land of Good Moon Buddha, the bodhisattvas Sala Womb and Mastery over All Dharmas were the leaders, together with an immeasurable and boundless assembly of bodhisattvas. Likewise, in the world called Radiance, in the buddha-land of Universal Illumination Buddha, the bodhisattvas Moon Disc and Jeweled Torch were the leaders, together with an immeasurable and boundless assembly of bodhisattvas.

Likewise, in the world called Joyful Accomplishment, in the buddha-land of Jeweled Flame Tathagata, the bodhisattvas Unfailing Vigor and Unfailing Vision were the leaders, together with an immeasurable and boundless assembly of bodhisattvas.

In the world called Joyful Contemplation, in the buddha-land of Universal Contemplation Tathagata, the bodhisattvas Cloud King and Dharma King were the leaders, together with an immeasurable and boundless assembly of bodhisattvas.

In the world called Beheld with Love, in the buddha-land of Contemplator of the World’s Sounds King Tathagata, the bodhisattvas Subduer of Mara and Mountain King were the leaders, together with an immeasurable and boundless assembly of bodhisattvas. I bow in reverence to all bodhisattvas throughout all buddha-lands in the worlds of the ten directions and beyond.

Homage to Sumeru Lamp King Buddha

Homage to Jeweled King Buddha

Homage to Jeweled Victory Buddha

Homage to Upholder of All Dharmas Buddha

Homage to Buddha Beyond All Measure

Homage to Incomparable Buddha

Homage to Buddha of Boundless Dharma

Homage to Inconceivable Buddha

Homage to the Twenty Thousand Sun-Moon Radiant Lamp Buddhas

Homage to the Thirty Thousand Burning Lamp Buddhas

Homage to Great Penetrating Wisdom Victory Buddha

Homage to the Sixteen Princes who became Buddhas

Homage to Emptiness King Buddha

Homage to Many Jewels Buddha

Homage to Cloud Mastery Lamp King Buddha

Homage to Awesome Sound King Buddha

Homage to Immeasurable Light Buddha

Homage to Good Reflection Buddha

Homage to the Manifested-Body Buddhas

Homage to Sun-Moon Pure Radiant Virtue Buddha

Homage to Wisdom of the Pure Flower Constellation King Buddha

Homage to Pure Adornment King Buddha

Homage to Dragon-Venerated King Buddha

Homage to Cloud-Thunder Sound Buddha

Homage to Wisdom of the Cloud-Thunder Constellation King Flower Buddha

Homage to Jeweled King Buddha

Homage to Awesome Virtue Jeweled King Buddha

Homage to Radiant King Buddha

Next, homage is paid to the twelve divisions of the revered scriptures and the Great Treasury’s Dharma Wheel. Homage to the great bodhisattvas of the ten directions:

Homage to Inconceivable Bodhisattva

Homage to Freedom from Perceived Sounds Bodhisattva

Homage to Mindfulness of Peace Bodhisattva

Homage to Stainless Renown Bodhisattva

Homage to Immeasurable Sound Bodhisattva

Homage to Great Renowned Prose Bodhisattva

Homage to Radiant Bell Topknot Bodhisattva

Homage to Steadfast Lion Bodhisattva

Homage to Solitary Wanderer Bodhisattva

Homage to Renouncer of Thoughts Bodhisattva

Homage to Accumulation of Wisdom Bodhisattva

Homage to Mind Well Established Bodhisattva

Homage to Boundless Marks Bodhisattva

Homage to Wondrous Wisdom Light Bodhisattva

Homage to Mind that Dispels Calamities Bodhisattva

Homage to Capable Protector Bodhisattva

Homage to Hero of Perfect Sincerity Bodhisattva

Homage to Lotus Realm Bodhisattva

Homage to Peace of the Multitudes Bodhisattva

Homage to Sacred Wisdom Karma Bodhisattva

Homage to Mutual Merit Bodhisattva

Homage to Inconceivable Bodhisattva

Homage to Pure Rice Giving Bodhisattva

Homage to Vast Endeavors Bodhisattva

Homage to Dweller among Celestial Flowers Bodhisattva

Homage to Right Reflection Bodhisattva

Homage to Dharma without Limit Bodhisattva

Homage to Mind of Renowned Prose Bodhisattva

Homage to Accumulation of Eloquence Bodhisattva

Homage to Gateway of Mastery Bodhisattva

Homage to Ten Kinds of Power Bodhisattva

Homage to Possessor of the Ten Powers Bodhisattva

Homage to Great Sage of Compassion Bodhisattva

Homage to Unsurpassed Bodhisattva

Homage to Wanderer in Tranquility Bodhisattva

Homage to Dweller on the Other Shore Bodhisattva

Homage to Innumerable Heavens Bodhisattva

Homage to Sumeru Light Bodhisattva

Homage to Supremely Weighty Treasury Bodhisattva

Homage to Transcendent One Bodhisattva

Homage to the immeasurable and boundless great bodhisattvas in the worlds of the ten directions. We bow our heads to all sages and noble ones, sravakas, and pratyekabuddhas.

Today, in this Dharma assembly, we repent together and cleanse the defilements of the mind (21), so that the ten evil karmic hindrances (22) are completely eradicated, with none remaining, and we become pure both within and without. Thereafter, we should learn the bodhisattva practices and cultivate properly; from this, merit and wisdom will arise. The reason the Buddhas always praise the arising of the resolve as itself a place of awakening is that it enables one to accomplish difficult deeds.

We vow to remain steadfast in mind and firm in purpose. We must not imagine that our lives will be long and wait until our afflictions have ended, nor let this opportunity pass and later regret it when regret is of no avail. Today, having together encountered an auspicious time, we must not allow afflictions to obscure the mind’s nature, whether by day or by night, but must strive to awaken the luminous mind.

The luminous mind is precisely the mind of a Buddha; its merit and wisdom are inconceivable. The merit of bringing forth this resolve for even a single thought-moment is already immense; how much greater, then, is the merit of sustaining this resolve forever? Even if one cultivated for many kalpas, accruing immeasurable blessings and virtue, or performed all manner of other good deeds throughout this very life, these would not equal even one ten-thousandth part of the merit of bringing forth this resolve; neither calculation nor analogy could adequately compare them.

Furthermore, some people perform meritorious deeds but do not bring forth the resolve for bodhi, the unsurpassed path (23). They are like farmers who till their fields but refuse to sow seeds: if no sprouts arise, how could there ever be grain? Therefore, one must bring forth the resolve for bodhi as the cause and condition for realization of the fruit, thereby repaying the kindness of the Buddha above and rescuing sentient beings below. Thus, the Buddha often praised the devas, saying: “Excellent! Excellent! It is just as you have said. Because you wish to benefit all sentient beings, bringing forth the resolve for bodhi is the foremost offering to the Tathagata.”

The resolve for bodhi should not be brought forth only once, but continually, so that the luminous mind remains uninterrupted. The sutra states: “In the presence of Buddhas as numerous as the sands of the Ganges, those who made vast vows and understood how to bring forth the resolve were exceedingly numerous.” Moreover, when the mind of bodhi encounters a good and wise spiritual friend, it readily arises; it is not necessarily dependent upon encountering a Buddha appearing in the world.

When Manjusri first turned toward bodhi, it was through a woman that he found the means to bring forth the initial resolve. This is not merely for those of ordinary aspiration, but comes from sincerely yearning for the Mahayana, eagerly seeking the Buddhadharma, relying upon the scriptures, regarding worldly affairs lightly, making no distinction between enemy and loved one, viewing the beings of the six realms (24) equally, and wishing that, through this wholesome deed, they may all attain liberation.

Those who bring forth the resolve must be united in faith and understanding; this is no ordinary matter.

We have brought forth the bodhi mind. First, we contemplate our close relatives and sentient beings far removed. We call to mind our parents, teachers, elders, and kin; then we think of those in the hells, hungry ghosts, and animals.

We also think of the devas, immortals, and all benevolent spirits; and we think of the human realm—all humankind and all who undergo suffering—and consider how we might rescue them. Having seen them, we should form this contemplation and reflect thus: only a vast and great mind can rescue them from such suffering. When the first contemplation has been established, we should form a second; when the second has been established, we should form a third.

When the third has been established, the contemplation should fill each and every pure chamber. When it fills every chamber, it should extend throughout one yojana. When it fills one yojana, we should contemplate it filling the continent of Jambudvipa (25).

When it fills this continent, it should fill the other three continents beneath heaven. Thus, gradually, it should extend throughout the worlds of the ten directions. We see all sentient beings in the east as our fathers; all sentient beings in the west as our mothers; all sentient beings in the south as our elder brothers; all sentient beings in the north as our younger brothers; all sentient beings below as our elder and younger sisters; all sentient beings above as our teachers and elders; and all those in the other four directions as sramanas, brahmins, and so forth.

Having seen them, we should give rise to this thought: whenever they undergo suffering, we should visualize ourselves going to them, personally examining their condition with care, and resolutely vow to rescue them from that suffering. Once they have attained liberation, we shall expound the Dharma for the sake of all sentient beings, praising the Buddha, praising the Dharma, and praising the assembly of bodhisattvas. When we have finished praising them, joy will arise in our minds, and we shall regard the peace and happiness of sentient beings as no different from our own peace and happiness.

Today, we disciples bring forth the bodhi mind and must act in this way: never abandoning those in affliction, but following and assisting sentient beings and bestowing aid upon each one. With hearts deeply moved, we cast our five limbs to the ground, contemplate in our minds, speak with our mouths, and make this vow: From this day forward until we reach the place of enlightenment, throughout the interval and wherever we may be born, may we always encounter good spiritual friends and bring forth the mind of unsurpassed bodhi.

Should we be among the three realms of suffering or fall into the eight difficulties (26), may we always be caused to remember and bring forth the bodhi mind, so that the bodhi mind continues without interruption. Today, we disciples bring forth a courageous mind, a mind of profound gratitude, and the bodhi mind. With utmost sincerity and earnestness, we cast our five limbs to the ground and reverently bow to the Buddhas of the ten directions:

Reverence to the Buddha Pure Treasury in the East

Reverence to the Buddha Surrounded by Fragrant Perfume in the South

Reverence to the Buddha Immeasurable Jeweled Banner in the West

Reverence to the Buddha Fulfillment of Intention in the North

Reverence to the Buddha Joy-Honored in the Southeast

Reverence to the Buddha King Who Brings Forth the Stainless Dharma in the Southwest

Reverence to the Buddha King of Peaceful Establishment in the Northwest

Reverence to the Buddha King of the White Lotus in the Northeast

Reverence to the Buddha Dharma Name in the Direction Below

Reverence to the Buddha Peak Free from Delusion in the Direction Above

Having paid homage and repented, we bow to the Triple Gem throughout the ten directions to the limits of empty space. Today, before the entire Triple Gem of the ten directions, we disciples bring forth the bodhi mind. From this day forward until we reach the place of enlightenment, we shall practice the bodhisattva path and vow never to regress.

We shall constantly bring forth the mind to liberate sentient beings, constantly bring forth the mind to establish sentient beings in peace, and constantly bring forth the mind to protect and support sentient beings. Until sentient beings attain Buddhahood, we vow not to ascend first to the seat of Perfect Enlightenment. We humbly pray that all Buddhas of the ten directions, the great bodhisattvas, and all sages and worthies will bear witness for us, so that all our practices and vows may be completely fulfilled.

Over the course of many kalpas, we disciples may have planted many roots of goodness and thus obtained only their flowering rewards in the human and heavenly realms, without yet attaining the true, supramundane fruit. When our lives ended and our merit greatly diminished, we fell once again into the evil paths. With our bodies ruined and tormented by suffering, we could not escape.

Unless we establish vast vows, bring forth the lofty mind to liberate sentient beings, and adorn ourselves with a hundred merits, there will be no means by which we can part from delusion and affliction. Today, we must above all be single-minded and wholehearted, recollecting the Buddhas, establishing firm resolve, bringing forth the bodhi mind, and performing meritorious deeds beyond measure. Even the Buddhas and bodhisattvas could never finish describing them.

Such wholesome power is inconceivable. With utmost sincerity, we repent and cultivate a single wholesome thought. The Great Collection Sutra states: “It is like a house that has been dark for a hundred years: when a single lamp is lit, it dispels the darkness.” We should not consider a single thought insignificant and therefore fail to exert ourselves.

Together, let us kneel with palms joined, single-mindedly turn toward the Triple Gem of the ten directions, contemplate in our minds, and speak with our mouths: Today, before the Buddhas of the ten directions, before the revered Dharma of the ten directions, and before the Sangha of sages and saints of the ten directions, we disciples maintain upright hearts and right mindfulness. We give rise to a profound and earnest mind, an undistracted mind, a steadfast mind, a mind that delights in goodness, a mind that liberates all beings, a mind that shelters all beings, and a mind of equality like that of the Buddhas, and we bring forth the bodhi mind.

From this day forward until we reach the place of enlightenment, we disciples shall not abide in the mind that seeks the human or heavenly realms, shall not give rise to the mind of a sravaka, and shall not give rise to the mind of a pratyekabuddha. Single-mindedly, we shall bring forth the Mahayana mind, seek the mind of “omniscience concerning all modes,” and attain the mind of unsurpassed, perfect enlightenment. We humbly pray that the Buddhas of the ten directions to the limits of empty space, the great bodhisattvas, and all the holy ones will, through the power of their original vows, manifest before us and bear witness on our behalf, and through the power of compassion bless, embrace, and accept us.

As we bring forth this mind today, may it remain steadfast and never regress wherever we may be born. Should we fall into the three evil paths or enter any of the eight difficulties, assume various lives and bodies within the three realms, and undergo sufferings difficult to bear and endure, we vow never to regress from the great mind we have brought forth today. We would rather enter the great, uninterrupted mass of flames and undergo every suffering than retreat from and lose the great mind we have brought forth today because of such suffering.

May this mind and this vow be identical to the minds and vows of the Buddhas. With complete sincerity, we bow our heads to the Triple Gem. From this day forward until we attain Buddhahood, we disciples shall never abandon these two Dharmas: knowing that all phenomena are empty and liberating all sentient beings throughout the ten directions.

With utmost sincerity, impartiality, and earnestness, we cast our five limbs (27) to the ground, contemplate in our minds, and speak with our mouths: We disciples do not seek the fruit of unsurpassed bodhi for our own sake, but shall realize the fruit of unsurpassed bodhi in order to rescue and liberate all sentient beings. From this day forward until we attain Buddhahood, we vow to undertake the immeasurable and boundless work of the Buddhas for the sake of all sentient beings, giving rise to great compassion and rescuing sentient beings throughout all future time.

If there are those burdened with grave offenses in the three evil paths or afflicted by calamities among the six paths of delusion, we vow never to shrink from their sufferings and afflictions, but to rescue and protect them with our own bodies, enabling sentient beings to attain a place of peace and security. We humbly pray that the Buddhas of the ten directions to the limits of empty space will, with the power of great loving-kindness and compassion, bear witness for us.

We, your disciples, today repent, arouse the bodhi mind, and practice the bodhisattva path. Wherever we are born, may we fully attain accomplishment; wherever we shall go, may we attain complete liberation. With utmost sincerity, we prostrate with all five limbs touching the ground and bow in homage to the Three Jewels throughout the ten directions.

We do not seek the fruit of unsurpassed bodhi for ourselves, but rather to save and liberate all sentient beings throughout the ten directions. From this day forth until we attain Buddhahood, if there are sentient beings who are foolish and shrouded in darkness, who do not know the true Dharma and give rise to wrong views (28), or if there are sentient beings who, though practicing the Way, do not comprehend the characteristics of dharmas—for all such sentient beings, even into future ages, we vow, through the power of the Buddha, the power of the Dharma, the power of the sages and saints, and every kind of skillful means, to cause them all to enter the Buddha's wisdom, attain accomplishment, and fully possess the wisdom of all modes.

Notes:

1. Summit of Existence: The Heaven of the Summit of Existence—the highest summit—is the Pure Brahma realm within the Form Realm. It was originally called the Akaniṣṭha Heaven, and because it occupies the highest position in the world, it is so named. The Heaven of Neither Perception nor Non-Perception, the fourth level of the Formless Realm, is also called the Summit of Existence.

2. Nayuta: Explained in Volume Seventeen, note 1, page 473 (Volume II).

3. Committing the four grave offenses: Pārājika (S). These are the four grave offenses in the bhikshu precepts: 1/ sexual intercourse; 2/ stealing; 3/ killing; 4/ making major false claims. They are also called the four grave offenses or the four grounds for expulsion—four offenses whose perpetrators are expelled from the Sangha.

4. Committing the eight grave offenses: In the bhikshuni precepts, there are eight pārājika offenses: 1/ Sexual intercourse; 2/ Stealing; 3/ Killing; 4/ False speech; 5/ With lustful intent, making bodily contact with a man from the armpits down to the knees; 6/ With lustful intent, holding a man's hand, grasping his clothing, or arranging to meet him in a secluded place; 7/ Protecting a bhikshuni who has violated a major precept and concealing her offense; 8/ Following a bhikshu who has violated the precepts and has not repented.

5. Committing the fundamental offenses of a monastic: These are the four grave offenses: killing, stealing, sexual misconduct, and false speech.

6. Five pungent plants: Five pungent, malodorous plants: scallions, Chinese chives, garlic, shallots, and asafoetida.

7. Prediction: Vyākaraṇa (S). Prédiction concernant l’état de Bouddha (F). “Receiving” means accepting; “prediction” means recording and certifying. The complete expression is “receiving a prediction of anuttara-samyak-saṃbodhi.” It is abbreviated as “receiving a prediction.” When a Buddha foreknows that a certain practitioner will later attain Buddhahood, this is called receiving a prediction, as when Dīpaṃkara Buddha bestowed a prediction upon Śākyamuni Buddha.

8. Auspicious signs: Favorable signs perceived by Buddhist practitioners while bowing in worship, recollecting the Buddha, sitting in meditation, or dreaming. Such signs include the Buddha appearing and stroking one's head, seeing radiant light, seeing flowers, and other extraordinary signs. When auspicious signs are seen, all offenses are extinguished.

9. Walking meditation: Promenade (F). “Walking” means proceeding straight through; “practice” means walking, practicing walking meditation, or strolling. One designates a particular place and walks around it in a circle or walks back and forth. This is called walking meditation. Monastics who practice meditation frequently engage in walking meditation. To prevent torpor, one should walk calmly in the place where one meditates or bows in worship. Furthermore, monastics often practice walking meditation after eating. This is termed “walking meditation after the meal.”

10. Unobstructed: Without obstruction or hindrance; penetrating freely and at ease—the opposite of being obstructed. “Unobstructed” also means unattached, neither clinging nor entangled. For example, when the Buddha enters samādhi and emits rays of light, those rays shine unobstructedly through all domains and world realms. It is also said that a mighty wind—a great storm—is unobstructed, because no trees or houses, nor anyone's strength, can withstand that storm.

11. Crystal lamp: A lamp made of crystal, resembling glass and occurring in four colors: purple, white, pink, and blue-green. It is one of the seven precious substances.

12. Samādhi of the seven factors of awakening: Sapta-bodhyaṅga-samādhi (S). Extase (méditation) sur les Sept États d’Esprit constitutifs de l’Éveil (F): The samādhi practice of contemplating in sequence the seven factors that together constitute the fruit of bodhi. It is also called the sevenfold samādhi: 1/ samādhi of mindfulness as a factor of awakening; 2/ samādhi of investigation of dharmas as a factor of awakening; 3/ samādhi of diligence as a factor of awakening; 4/ samādhi of joy as a factor of awakening; 5/ samādhi of tranquility as a factor of awakening; 6/ samādhi of concentration as a factor of awakening; 7/ samādhi of equanimity as a factor of awakening.

13. Arahaṃ sammāsambuddho: Arahatsamma sambuddha (P). An exalted epithet of the Buddha, translated as “Worthy of Offerings, Perfectly and Completely Awakened One.” Although the World-Honored Śākyamuni attained the fruit of arhatship countless kalpas ago, whenever he descends to be born in a defiled world and subsequently leaves the household life to cultivate the Way, he must attain the fruit of arhatship anew. Therefore, the Buddha is called Arahaṃ Sammāsambuddho.

14. Non-retrogression: Not turning back. It is abbreviated as “non-retrogression.” One's cultivation of merit, roots of goodness, and wisdom develops increasingly day by day, without decline or regression. Non-retrogression means drawing ever nearer to the stage of perfect enlightenment of the Tathagata Buddha.

15. Avīci Hell: Explained in Volume One, note 11, page 98 (Volume I).

16. Ten powers: Explained in Volume Four, note 3, page 353 (Volume I).

17. Four Noble Truths: Catvāry āryasatyāni (S). Ariyasacca (P). Quatre Vérités excellentes (Fr). The four true and sublime truths realized by noble beings: the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the cessation of suffering, and the Noble Truth of the path.

18. The four grave and eight grave offenses: Annotated in this volume under notes 3 and 4. Please refer to them above.

19. Great asaṃkhyeya kalpa: Explained in Volume Six, note 1, page 479 (Volume I).

20. Foremost: The highest position, denoting the leader within a great assembly. One person or several people may be appointed as foremost. Those who are foremost guide and instruct a great assembly.

21. Cleansing the defilements of the mind: Washing away the mental impurities of affliction, dispelling the ten fundamental afflictions, and purifying the deluded惑ions that arise each day. When the mind's defilements are cleansed, the radiant light of wisdom arises, and innate wisdom naturally becomes manifest.

22. Ten evil karmic obstructions: Explained in Volume One, note 24, page 102 (Volume I).

23. Arousing the bodhi mind: Explained in Volume Nine, note 12, page 647 (Volume I).

24. Six paths: The six paths are the path ascending to the heavenly realms, the path leading to the asura realm, the path entering the human realm, the path of becoming an animal, the path leading to the hungry ghosts, and the path descending into the hells.

25. Jambudvīpa: Explained in Volume One, note 14, page 99 (Volume I), concerning the realm of Jambudvīpa.

26. Eight difficulties: 1/ the difficulty of being in the hells; 2/ the difficulty of being a hungry ghost; 3/ the difficulty of being an animal; 4/ the difficulty of being blind, deaf, mute, or otherwise impaired; 5/ the difficulty of being born before or after the appearance of a Buddha; 6/ the difficulty of possessing worldly intelligence and eloquence; 7/ the difficulty of being born in the Heaven of Non-Perception; and 8/ the difficulty of being born in Uttarakuru.

27. Prostrating with the five limbs touching the ground: Literally, “casting the five parts of the body upon the ground.” It is sometimes called “placing the five wheels upon the ground.” First, one stands upright and joins the palms. The right hand then gathers up the robe, after which one bends both knees, lowers both hands, bows one's head, and pays homage. Beginning with the crown of the head, followed by the two arms and the two knees, one bows in this sequence. In brief, both hands, both knees, and the head are lowered to the ground. This is the most solemn form of paying homage.

28. Wrong views: Erroneous opinions; belief in perverse and inverted views. Practicing and believing in the doctrines of demons and non-Buddhist paths. Above all, believing that the Buddha exists outside the mind, pursuing external theories, and seeking the light of awakening outside oneself—all these are wrong views.