佛說佛名經

We, your disciples, since beginning to repent, have understood that the place of supreme virtue is the refuge of all. When doubts are ended and repentance is made, all evil offenses and delusions are extinguished. Thereafter, by guiding one another in cultivation, enmities are resolved and one may roam freely at ease (1).

We now express our joyful resolve. The Sutra says: “There are eight difficult circumstances: first, the hells; second, hungry ghosts; third, animals; fourth, the borderlands (2); fifth, the heaven of long life; sixth, obtaining a human body but being mute, deaf, inarticulate, feeble, or disabled; seventh, being born into a family of wrong views (3); and eighth, being born before or after a Buddha.” Afflicted by these eight difficult circumstances, sentient beings remain submerged in the ocean of birth and death and wander through samsara, finding liberation difficult.

Today, although we have been born in the Dharma-ending age (4) and have not encountered a Buddha, we still have much cause for rejoicing. In general, a difficult circumstance lies in the mind: if the mind gives rise to doubt, even what is not a difficulty becomes a difficulty.

If the mind does not give rise to doubt, every difficulty becomes no difficulty. How may this be clearly understood? Consider the eighth difficulty, which states that being born before or after a Buddha is a difficult circumstance.

Yet an old woman in the eastern quarter of the city was born at the same time as the Buddha and dwelt in the same region as the Buddha, but she did not see the Buddha. Thus, we know that doubt in the mind is the true difficulty; being born at a time other than that of a Buddha is not necessarily what constitutes a difficulty. Mara Papiyan (5), harboring a malicious heart, fell into hell while still alive.

A dragon, upon hearing the Dharma preached, was able to awaken to the path of bodhi. Therefore, how can one assume that merely being among humans or devas means that there are no difficulties? If the mind recognizes goodness, the resulting recompense is the same.

The Lord of the Sixth Desire Heaven (6), though exalted, fell into hell, while an animal, though lowly, advanced to the bodhimanda. Thus, when the mind is deviant, a light difficulty becomes grave; when the mind is upright, a grave difficulty becomes unobstructed.

Today, because our minds have harbored doubt, we, your disciples, have turned circumstances that were not difficulties into difficulties. If the mind is upright, difficulties become no difficulties. This single example alone is sufficient to make it clear that whether before or after a Buddha, the true Dharma is present; and that the borderlands and the animal realm may all be bodhimandas. Knowing this, we devote ourselves ever more wholeheartedly to repentance, so that our minds may become upright, lucid, and wise. We reverently bow:

The Tathagata attained the Way and ended birth and death,

Abiding in true suchness, the real characteristic;

The root of the three realms is identical with empty space,

Primordially equal, without high or low;

Unseen, unheard, and unbound,

Neither arising nor ceasing, neither entering nirvana;

Peacefully liberated upon the great path,

Forever unchanging, forever peaceful and joyful.

From this day forth, I vow to cultivate the real characteristic,

To eradicate the defilements of offenses and sever ignorance;

May vast wisdom illuminate the source of mind,

And may I swiftly enter the Tathagata’s ocean of quiescent cessation.

I vow, together with all sentient beings everywhere,

To be reborn in a Buddha-land, a pure realm.

With utmost sincerity, I take refuge with my life, bow my head, and pay homage to…

Homage to the Buddha Beneficial Wisdom

Homage to the Buddha Who Attained the Ocean

Homage to the Buddha Brahma Mark

Homage to the Buddha Moon Canopy

Homage to the Buddha Many Flames

Homage to the Buddha King Vilamba

Homage to the Buddha Wisdom Renown

Homage to the Buddha Mark of Awakening

Homage to the Buddha Light of Merit and Virtue

Homage to the Buddha Whose Voice Spreads Abroad

Homage to the Buddha Full Moon

Homage to the Buddha Flower Light

Homage to the Buddha Supreme Flower

Homage to the Buddha King of Excellent Accomplishment

Homage to the Buddha King of Lamps

Homage to the Buddha Lightning Light

Homage to the Buddha King of Light

Homage to the Buddha Radiance

Homage to the Buddha Perfect Praise

Homage to the Buddha Flower Treasury

Homage to the Buddha Pusya

Homage to the Buddha Adorned with Upright Bearing

Homage to the Buddha Pure Meaning

Homage to the Buddha Who Vanquishes Fierce Armies

Homage to the Buddha Merit, Awe, and Virtue

Homage to the Buddha Practice of Strength

Homage to the Buddha Rahu Deva

Homage to the Buddha Accumulation of Wisdom

Homage to the Buddha Tamer and Teacher

Homage to the Buddha Thus-like King

Homage to the Buddha Flower Mark

Homage to the Buddha King Rahu

Homage to the Buddha Great Medicine

Homage to the Buddha King of Constellations

Homage to the Buddha Light of the Medicine King

Homage to the Buddha Foremost in Virtue

Homage to the Buddha Taksaka

Homage to the Buddha Who Spreads Abroad

Homage to the Buddha Sunlight Radiance

Homage to the Buddha Treasury of Virtue

Homage to the Buddha Wondrous Mind

Homage to the Buddha Lord of Virtue

Homage to the Buddha Vajra Assembly

Homage to the Buddha Crown of Wisdom

Homage to the Buddha Well-Abiding

Homage to the Buddha Practice of Resolve

Homage to the Buddha Brahma Voice

Homage to the Buddha Lion

Homage to the Buddha Thunderous Voice

Homage to the Buddha Penetrating Mark

Homage to the Buddha Voice of Wisdom

Homage to the Buddha Peace and Security

Homage to the Buddha Brahma King

Homage to the Buddha Bull King

Homage to the Buddha Leda-Eyed

Homage to the Buddha Dragon Virtue

Homage to the Buddha Precious Mark

Homage to the Buddha Adornment

Homage to the Buddha Unsubmerged Voice

Homage to the Buddha Flower Virtue

Homage to the Buddha Virtue of Sound

Homage to the Buddha Lion King

Homage to the Buddha Adornment of Loving-kindness

Homage to the Buddha Courageous Wisdom

Homage to the Buddha Accumulation of Flowers

Homage to the Buddha Blossoming Flower

Homage to the Buddha Practice of Strength

Homage to the Buddha Accumulation of Virtue

Homage to the Buddha Supreme Form

Homage to the Buddha Luminous Wonder

Homage to the Buddha Moon Lamp

Homage to the Buddha Venerable King of Awe and Virtue

Homage to the Buddha King of Bodhi

Homage to the Buddha Inexhaustible

Homage to the Buddha Eye of Bodhi

Homage to the Buddha Fully Replete in Body

Homage to the Buddha Realm of Wisdom

Homage to the Buddha Supreme

Homage to the Buddha Cool Radiance

Homage to the Buddha Virtue of Wisdom

Homage to the Buddha Supreme Wondrous Voice

Homage to the Buddha Deva Guide

Homage to the Buddha Unobstructed Treasury

Homage to the Buddha Supreme Giver

Homage to the Buddha Great Venerable One

Homage to the Buddha Wisdom and Worldly Power

Homage to the Buddha Who Subdues the Great Flame

Homage to the Buddha Sovereign King

Homage to the Buddha Power of Restraint

Homage to the Buddha Awe and Virtue

Homage to the Buddha Excellent Radiance

Homage to the Buddha Wondrous Renown

Homage to the Buddha Upright and Majestic

Homage to the Buddha Free from Dust and Defilement

Homage to the Buddha Great Dignified Bearing

Homage to the Buddha Lion Army

Homage to the Buddha King of Devas and Dragons

Homage to the Buddha Renowned Voice

Homage to the Buddha Supremely Excellent

Homage to the Buddha Great Treasury

Homage to the Buddha Light of Merit and Virtue

Homage to the Buddha Brahma Voice

Homage to the Buddha King of Lamps

Homage to the Buddha Crown of Wisdom

Homage to the Buddha Supreme Deva

Homage to the Buddha King of the Earth

Homage to the Buddha Who Attained Liberation

Homage to the Buddha Golden Topknot

Homage to the Buddha Rahu Sun

Homage to the Buddha Who Cannot Be Overcome

Homage to the Buddha Pure Muni

Homage to the Buddha Excellent Light

Homage to the Buddha Golden Deliverance

Homage to the Buddha Deva King of Myriad Virtues

Homage to the Buddha Dharma Canopy

Homage to the Buddha Arm of Virtue

Homage to the Buddha Angatha

Homage to the Buddha Beautiful and Wondrous Wisdom

Homage to the Buddha Profound and Subtle Mind

Homage to the Buddha of All Awe and Virtue

Homage to the Buddha Lion Topknot

Homage to the Buddha Mark of Liberation

Homage to the Buddha Treasury of Wisdom

Homage to the Buddha Accumulation of Wisdom

Homage to the Buddha Majestic Mark

Homage to the Buddha Who Severs the Current

Homage to the Buddha Unobstructed Praise

Homage to the Buddha Precious Accumulation

Homage to the Buddha Excellent Voice

Homage to the Buddha Mountain-King Mark

Homage to the Buddha Dharma Crown

Homage to the Buddha Virtue of Liberation

Homage to the Buddha Excellent and Majestic

Homage to the Buddha Auspicious Body

Homage to the Buddha Loving Speech

Homage to Lion’s Benefit Buddha

Homage to Hòa Lâu Na Buddha

Homage to Lion of the Dharma Buddha

Homage to Dharma Power Buddha

Homage to Loving Joy Buddha

Homage to Expounding the Immovable Buddha

Homage to King of Multitudes of Light Buddha

Homage to Awakening Buddha

Homage to Wondrous Eye Buddha

Homage to Mind Abiding in Dignity Buddha

Homage to Illuminating Light Buddha

Homage to Fragrant Virtue Buddha

Homage to Sublime Joy Buddha

Homage to Unfailing Practice Buddha

Homage to Extinguishing Anger Buddha

Homage to Supreme Form Buddha

Homage to Excellent Gait Buddha

Homage to Great Voice of Praise Buddha

Homage to Pure Vow Buddha

Homage to Celestial Sun Buddha

Homage to Joyful Wisdom Buddha

Homage to Gathering the Body Buddha

Homage to World-Honored Majestic Virtue Buddha

Homage to Keen Benefit Buddha

Homage to Vehicle of Virtue Buddha

Homage to Supreme Gold Buddha

Homage to Crown of Liberation Buddha

Homage to Joy in the Dharma Buddha

Homage to Abiding in Practice Buddha

Homage to Abandoning Arrogance Buddha

Homage to Treasury of Wisdom and Transformation Buddha

Homage to Pure Conduct Buddha

Homage to Sandalwood Buddha

Homage to Sorrowless Renown Buddha

Homage to Body of Upright Dignity Buddha

Homage to Ministerial Form Buddha

Homage to Lotus Buddha

Homage to Boundless Virtue Buddha

Homage to Path of Celestial Light Buddha

Homage to Flower of Wisdom Buddha

Homage to Tần Đầu Ma Buddha

Homage to Abundant Wisdom Buddha

Homage to Treasure of Brahmā Buddha

Homage to Jeweled Hand Buddha

Homage to Pure Faculties Buddha

Homage to Perfect Discourse Buddha

Homage to Supreme Discourse Buddha

Homage to Phất Sa Buddha

Homage to Đề Sa Buddha

Homage to Possessing the Sun Buddha

Homage to Emerging from the Mire Buddha

Homage to Attaining Wisdom Buddha

Homage to Mô La Buddha

Homage to Supreme Auspiciousness Buddha

Homage to Joy in the Dharma Buddha

Homage to Seeking Victory Buddha

Homage to Ocean of Wisdom Buddha

Homage to Excellent Sage Buddha

Homage to Net of Light Buddha

Homage to Treasury of Lapis Lazuli Buddha

Homage to Renowned and Praised Buddha

Homage to Benefit of Quiescence Buddha

Homage to Teaching and Transforming Buddha

Homage to Mục Ninh Buddha

Homage to Excellent Path of Light Buddha

Homage to Supreme Light of Myriad Virtues Buddha

Homage to Virtue of Jeweled Sound Buddha

Homage to Moon Among Humans Buddha

Homage to La Hầu Đa Buddha

Homage to Light of Amrita Buddha

Homage to Wondrous Voice Buddha

Homage to Great Light Buddha

Homage to Lord of All Buddha

Homage to Joyful Wisdom Buddha

Homage to King of Mountains Buddha

Homage to Mark of Quiescent Extinction Buddha

Homage to Power of the Accumulation of Virtue Buddha

Homage to King Above the Heavens Buddha

Homage to Ocean of Wondrous Sound Buddha

Homage to Path of Wondrous Flowers Buddha

Homage to Abiding in Meaning Buddha

Homage to Majestic Accumulation of Merit Buddha

Homage to Incomparable Wisdom Buddha

Homage to Voice of Amrita Buddha

Homage to Excellent Guardian Buddha

Homage to Beneficial Wisdom Buddha

Homage to Contemplating the Meaning of Liberation Buddha

Homage to Supreme Voice Buddha

Homage to Lê Đà Practice Buddha

Homage to Joyful Meaning Buddha

Homage to Faultless Buddha

Homage to Practicing Goodness Buddha

Homage to Treasury of Flowers Buddha

Homage to Body of Wondrous Form Buddha

Homage to Joyful Eloquence Buddha

Homage to Excellent Deliverance Buddha

Homage to King of Multitudes Buddha

Homage to Freedom from Fear Buddha

Homage to Delight in Wisdom Buddha

Homage to Sun of Eloquence Buddha

Homage to Mountain of Renown Buddha

Homage to Radiant Jeweled Sun Buddha

Homage to Supreme Mind Buddha

Homage to Fearless Buddha

Homage to Great Vision Buddha

Homage to Wave of Brahmā’s Voice Buddha

Homage to Vision of Excellent Intent Buddha

Homage to Deliverance Through Wisdom Buddha

Homage to Unhindered and Incomparable Buddha

Homage to Vajra Host Buddha

Homage to Mind of Bodhi Buddha

Homage to King of Trees Buddha

Homage to Bát Đà Voice Buddha

Homage to Power of Merit and Virtue Buddha

Homage to Virtue of the World Buddha

Homage to Sacred Love Buddha

Homage to Practice of the World Buddha

Homage to Profound Path Buddha

Homage to Profound Subtlety Buddha

Homage to Profound Vehicle Buddha

Homage to Profound Spirit Buddha

Homage to Amber Buddha

Homage to Cloud of Thunderous Sound Buddha

Homage to Eyes of Excellent Loving-Kindness Buddha

Homage to Excellent Wisdom Buddha

Homage to Perfection Buddha

Homage to Accumulated Virtue Buddha

Homage to Great Voice Buddha

Homage to Mark of the Dharma Buddha

Homage to Light of the Voice of Wisdom Buddha

Homage to Realm of Empty Space Buddha

Homage to Voice of Loving-Kindness Buddha

Homage to Distinctive Voice of Wisdom Buddha

Homage to Light of Merit and Virtue Buddha

Homage to Sacred King Buddha

Homage to Myriad Voices Buddha

Homage to Discourse of Eloquence Buddha

Homage to Excellent Quiescence Buddha

Homage to Moon-Faced Buddha

Homage to Sun-Renowned Buddha

Homage to Stainless Buddha

Homage to Collection of Merit and Virtue Buddha

Homage to Mark of Floral Virtue Buddha

Homage to Realm of Eloquence Buddha

Homage to Jeweled Giving Buddha

Homage to Loving Moon Buddha

Homage to Freedom from Arrogant Attachment Buddha

Homage to Lion’s Strength Buddha

Homage to Sovereign King Buddha

Homage to Immeasurable Purity Buddha

Homage to Impartial Samadhi Buddha

Homage to Indestructible Buddha

Homage to Extinguishing Defilements Buddha

Homage to Unfailing Skillful Means Buddha

Homage to Untroubled Buddha

Homage to Wondrous Countenance Buddha

Homage to Wisdom That Governs and Abides Buddha

Homage to King of Dharma Masters Buddha

Homage to Great Deva Buddha

Homage to Profound Intent Buddha

Homage to Immeasurably Honored Buddha

Homage to Dharma Power Buddha

Homage to One Worshiped by the World Buddha

Homage to Floral Light Buddha

Homage to One Worshiped throughout the Three Times Buddha

Homage to Treasury of the Responsive Sun Buddha

Homage to One Worshiped by the Devas Buddha

Homage to Supreme Wise One Buddha

Homage to True Crown Buddha

Homage to Faith in Amrita Buddha

Homage to Vajra Power Buddha

Homage to Steadfast Mind Buddha

Homage to Radiance of the Firm Jewel Buddha

Homage to Lê Đà Gait Buddha

Homage to Following the Sun Buddha

Homage to Pure Mind Buddha

Homage to Power of Light Buddha

Homage to Accumulation of Merit and Virtue Buddha

Homage to Perfect Virtue Buddha

Homage to Lion’s Practice Buddha

Homage to Lofty Transcendence Buddha

Homage to Giving Flowers Buddha

Homage to Radiant Pearl Buddha

Homage to Jeweled Lotus Buddha

Homage to Loving Wisdom Buddha

Homage to Adornment of the Altar Buddha

Homage to Unfailing Practice Buddha

Homage to Arising of Dharmas Buddha

Homage to Excellent Marks Buddha

Homage to Joyful Contemplation Buddha

Homage to Joy in Liberation Buddha

Homage to Knower of the Principle of the Path Buddha

Homage to Ocean of Renown Buddha

Homage to Holder of Flowers Buddha

Homage to One Who Does Not Follow the World Buddha

Homage to Joy of the Assembly Buddha

Homage to Peacock Voice Buddha

Homage to Never-Retrogressing Buddha

Homage to Severing the Defilement of Craving for Existence Buddha

Homage to Perfect Deportment Buddha

Homage to One Proclaimed by the Devas Buddha

Homage to Jeweled Gait Buddha

Homage to Flower-Hand Buddha

Homage to Wondrous Majestic Virtue Buddha

Homage to Destroyer of Hostile Bandits Buddha

Homage to Abundant Learning Buddha

Homage to Wondrous Realm Buddha

Homage to Floral Radiance Buddha

Homage to Lion’s Wisdom Buddha

Homage to Rising Sun Buddha

Homage to Dispeller of Darkness Buddha

Homage to Immovable Buddha

Homage to Practice in Proper Sequence Buddha

Homage to Lamp of Merit and Virtue Buddha

Homage to Voice of Healing Buddha

Homage to Buddha Gautama

Homage to Buddha Worldly Power

Homage to Buddha Abiding in Body and Mind

Homage to Buddha Good Moon

Homage to Buddha Flower of Awakened Intent

Homage to Buddha Supreme Auspiciousness

Homage to Buddha Good Majestic Virtue

Homage to Buddha Virtue of the Power of Wisdom

Homage to Buddha Good Lamp

Homage to Buddha Steadfast Practice

Homage to Buddha Celestial Voice

Homage to Buddha Joy and Peace

Homage to Buddha Sun-Faced

Homage to Buddha Joyful Liberation

Homage to Buddha Radiance of Precepts

Homage to Buddha Abiding in the Precepts

Homage to Buddha Undefiled by Impurity

Homage to Buddha Steadfast Emergence

Homage to Buddha Anjana

Homage to Buddha Increasing Benefit

Homage to Buddha Fragrant Radiance

Homage to Buddha Vilambha Radiance

Homage to Buddha King of Mindfulness

Homage to Buddha Esoteric Essence

Homage to Buddha Unobstructed Marks

Homage to Buddha Faith and Precepts

Homage to Buddha Most Sublime Path

Homage to Buddha Joyful Jewel

Homage to Buddha Illumination of the Dharma

Homage to Buddha Perfect in Dignified Conduct

Homage to Buddha Lamp of Great Wisdom

Homage to Buddha Supreme Loving-Kindness

Homage to Buddha Utter Quiescence

Homage to Buddha King of Amrita

Homage to Buddha Milou Radiance

Homage to Buddha Praised by the Sages

Homage to Buddha Vast Illumination

Homage to Buddha Power of Majestic Virtue

Homage to Buddha Seeing Clearly

Homage to Buddha Reward of Good Conduct

Homage to Buddha Good Joy

Homage to Buddha Free from Sorrow

Homage to Buddha Radiant Jewel Pearl

Homage to Buddha Virtue of Dignified Conduct

Homage to Buddha Joyful Merit

Homage to Buddha Ocean of Merit

Homage to Buddha Exhausting All Marks

Homage to Buddha Subduer of Mara

Homage to Buddha Destroyer of Mara

Homage to Buddha Path Beyond Delusion

Homage to Buddha Unbreakable Resolve

Homage to Buddha King of Waters

Homage to Buddha Purifier of Mara

Homage to Buddha Supreme King of the Assembly

Homage to Buddha Radiance of Loving-Kindness

Homage to Buddha Lamp of Merit

Homage to Buddha Mark of Bodhi

Homage to Buddha Radiance of Wisdom

Homage to Buddha Good Cessation

Homage to Buddha Brahma Life

Homage to Buddha Joy of Wisdom

Homage to Buddha Divine Marks

Homage to Buddha King of the Assembly

Homage to Buddha Upholder of the Earth

Homage to Buddha Beloved Sun

Homage to Buddha Rahu Moon

Homage to Buddha Flower Radiance

Homage to Buddha Supreme Medicine Master

Homage to Buddha Power Sustaining the World

Homage to Buddha Radiance of Merit

Homage to Buddha Radiance of Joy

Homage to Buddha Excellent Voice

Homage to Buddha Mastery of the Dharma

Homage to Buddha Brahma Voice

Homage to Buddha Wholesome Karma

Homage to Buddha Unerring Intent

Homage to Buddha Great Giving

Homage to Buddha Praised Name

Homage to Buddha Multitude of Marks

Homage to Buddha Diffusion of Virtue

Homage to Buddha Mastery of the World

Homage to Buddha Virtue of Longevity

Homage to Buddha Eloquence in Healing

Homage to Buddha Destroyer of Delusion

Homage to Buddha Immeasurable Mind

Homage to Buddha Good Moon

Homage to Buddha Boundless Marks of Eloquence

Homage to Buddha Leda Dharma

Homage to Buddha Worthy of Offerings

Homage to Buddha Liberator from Sorrow

Homage to Buddha Joy and Peace

Homage to Buddha Voice of the World

Homage to Buddha Beloved by All Beings

Homage to Buddha Wondrous Feet

Homage to Buddha Utpala

Homage to Buddha Virtue of the Flower’s Splendor

Homage to Buddha Boundless Light of Eloquence

Homage to Buddha Faith of the Sages

Homage to Buddha Blazing Banner

Homage to Buddha Virtue of Diligence

Homage to Buddha Truth

Homage to Buddha Celestial King

Homage to Buddha Joyful Lofty Voice

Homage to Buddha Pure Faith

Homage to Buddha Bhagilada

Homage to Buddha Voice of Merit

Homage to Buddha Blazing Fire Banner

Homage to Buddha Boundless Merit

Homage to Buddha Treasury of Majestic Virtue

Homage to Buddha Lion’s Roar

Homage to Buddha Immovable

Homage to Buddha Pure Faith

Homage to Buddha Radiance of Practice

Homage to Buddha Dragon Voice

Homage to Buddha Upholder of the Wheel

Homage to Buddha Accomplished in Wealth

Homage to Buddha Beloved of the World

Homage to Buddha Renown of the Dharma

Homage to Buddha Immeasurable Jewel Name

Homage to Buddha Cloud Marks

Homage to Buddha Path of Wisdom

Homage to Buddha Voice of Wondrous Nature

Homage to Buddha Voice of Empty Space

Homage to Buddha Samadhi of Empty Space

Homage to Buddha Great Heroic King

Homage to Buddha King of the Pure Continent

Homage to Buddha Good Wealth

Homage to Buddha Lamp Flame

Homage to Buddha Vehicle of the True Voice

Homage to Buddha King, Lord of Humanity

Homage to Buddha Rahu Chief

Homage to Buddha Mind of Peace and Security

Homage to Buddha Lion’s Resolve

Homage to Buddha Jeweled Name Adornment

Homage to Buddha Who Has Attained Benefit

Homage to Buddha All-Pervading Vision

Homage to Buddha Flower of the World

Homage to Buddha Lofty Crown

Homage to Buddha Unexcelled Eloquence

Homage to Buddha Discriminating Knowledge and Vision

Homage to Buddha Lion’s Fang

Homage to Buddha Leda Division

Homage to Buddha Merit

Homage to Buddha Dharma-Lamp Canopy

Homage to Buddha Supreme Maudgalyayana

Homage to Buddha Realm Free from Sorrow

Homage to Buddha Lofty Thought

Homage to Buddha Joyful Bodhi

Homage to Buddha Celestial Mirror of the Dharma

Homage to Buddha Who Severs Worldly Power

Homage to Buddha Who Reveres the Path of the World

Homage to Buddha Flower of Wisdom

Homage to Buddha Steadfast Voice

Homage to Buddha Peace and Bliss

Homage to Buddha Wondrous Meaning

Homage to Buddha Beloved Purity

Homage to Buddha Countenance of Conscience and Moral Dread

Homage to Buddha Wondrous Crest

Homage to Buddha Who Severs Sensual Pleasure

Homage to Buddha Louchi

In this Auspicious Kalpa, the Buddhas who appear in the world bear many names such as these. Whoever hears the names of these fifteen thousand Buddhas without fear or confusion will certainly attain nirvana. When the wise hear the names of the Buddhas, they should single-mindedly revere them and not become heedless.

They should diligently put the teachings into practice and not lose this supreme condition, lest they fall into the evil destinies and undergo manifold suffering. They should abide in and uphold the pure precepts, never forsake what they have learned through extensive hearing, and perfect profound patience. Those who accomplish this will constantly encounter thousands upon tens of thousands of Buddhas.

If they can uphold and recite thousands upon tens of thousands of names of the Buddhas, the offenses they have committed throughout immeasurable and incalculable kalpas will be extinguished. They will assuredly attain supernormal powers, unobstructed wisdom, the Buddha’s right samadhi, and the dharani Dharma gates. All scriptures, wisdom, and eloquence, and the ability to teach the Dharma according to beings’ capacities, must all be sought within great samadhi.

By cultivating this great samadhi, they will practice “pure livelihood” (7), give rise to no deceit, abandon fame and gain, harbor no jealousy, and practice the six principles of reverent harmony (8). Those who practice in this way will swiftly attain the Dharma of right samadhi. They should constantly bow in homage to the twelve divisions of the revered sutras and the Dharma wheel of the Great Canon, and respectfully bow to the great bodhisattvas throughout the ten directions.

The bodhisattvas to be honored are immeasurable and boundless; those throughout the worlds of the ten directions should all be kept in mind. One should respectfully bow to them and seek the stage of non-retrogression. One should also bow to the shravakas, pratyekabuddhas, all sages and noble ones, and the Buddhas of the ten directions:

Homage to Buddha Victorious Resolve of the East

Homage to Buddha Victorious Sage of the South

Homage to Buddha Voice of the Mountain of the West

Homage to Buddha Victorious Radiance of the North

Homage to Buddha Beloved Purity of the Southeast

Homage to Buddha Who Cherishes the Assembly’s Fear of the Southwest

Homage to Buddha Fearless and Skillful in Transformation of the Northwest

Homage to the Buddha Supreme Longevity Reflection King of the Northeast.

Homage to the Buddha King Who Awakened to Spiritual Powers of the Nadir.

Homage to the Buddha Lotus-Honored Majestic King of the Zenith.

Having bowed in homage to the Buddhas of the ten directions, we, your disciples, confess that since beginningless time, throughout many lifetimes, our bodies have been deranged and deluded, our minds confused and disordered, and our wrong views have produced immeasurable afflictions and evil karma, too numerous ever to recount. We committed offenses without understanding them ourselves; our evil intentions blazed fiercely, and we gave no thought to future lives but regarded only the present.

We delighted in cultivating afflictions, departed far from wholesome roots, were obstructed and veiled by evil karma, and associated with evil spiritual friends. We may have acted contrary to the Dharma in the presence of bhiksus, acted contrary to the Dharma in the presence of bhiksunis, acted contrary to the Dharma in the presence of our parents, or acted contrary to the Dharma before the great assembly. We may have freely appropriated and used the property of the Sangha, stirred up disputes among the Sangha of the five divisions, or spoken of immeasurable evil consequences in the world.

We may have killed beings possessing wholesome roots of bodhi or slandered Dharma masters, calling what accords with the Dharma contrary to the Dharma and what is contrary to the Dharma in accord with the Dharma. We may have said that the Tathagata is impermanent, that the true Dharma is impermanent, and that the precious Sangha is impermanent. We took no delight in wisdom or faith but believed in and accepted false teachings.

Offenses such as these are immeasurable and boundless. Therefore, today, with immeasurable fear and boundless shame, we return and take refuge in the Three Jewels. Through the loving-kindness of the Buddhas, the majestic power of the honored Dharma, and the compassion of the bodhisattvas, our parents, and our good spiritual friends, may we be permitted today to disclose and repent of our offenses.

We, your disciples, confess that throughout immeasurable kalpas we have committed the five heinous offenses; violated the precepts and prohibitions taught by the Buddhas of the past, present, and future; engaged in the conduct of an icchantika; uttered coarse and defiled words; and disparaged the true Dharma. Having created such grave karma, we never reformed or repented, and our minds felt no shame. We may have committed the ten evil deeds.

Though knowing that we had committed such grave acts, from the outset our minds felt neither fear nor shame. We accepted offerings but never disclosed our offenses. We had no resolve to protect and establish the true Dharma, but instead disparaged and belittled it and spoke many sinful words.

We may have said that there are no Buddha, Dharma, or Sangha, or disbelieved that retribution is undergone in the hells. Offenses such as these are immeasurable and boundless. Today, with fear and shame, we return and take refuge in the Three Jewels.

Through the compassion of the Buddhas, the spiritual power of the bodhisattvas, the sutras and Dharma, our parents, and our good spiritual friends, may we be permitted to disclose and repent of our offenses.

We, your disciples, confess that throughout immeasurable kalpas until today, through the four inverted views, we may have regarded an offense against the four grave precepts as a sthulatyaya offense or regarded a sthulatyaya offense as an offense against the four grave precepts; declared a transgression not to be a transgression and what was not a transgression to be one; called a light offense grave and a grave offense light; called purity impure and clung to impurity as purity.

We may also have held wrong views, praised worldly writings, shown disrespect for the Buddha’s scriptures, discussed evil matters, and accumulated the eight impure things (9). We regarded the Buddha’s true words as the words of Mara and the words of Mara as spoken by the Buddha. We may have believed and followed the teachings of the six non-Buddhist masters, or entertained this thought: “On this day and at this hour, the Tathagata entered nirvana; the Three Jewels are impermanent.” Delusion arose in body and mind, producing immeasurable inverted views.

Therefore, today, with immeasurable fear and incalculable shame, we return and take refuge in the Three Jewels. Through the compassion of the Buddhas, the majestic power of the Vaipulya teachings, and the aid of the bodhisattvas, our parents, and our good spiritual friends, may we be permitted to disclose and repent of our offenses.

We, your disciples, now vow that through the power of this repentance, abundant merit may arise. Life after life and kalpa after kalpa, may we rescue and assist all beings throughout the ten directions, enabling them to depart far from the ten evil deeds and practice the ten wholesome deeds. May all their sufferings cease forever.

Throughout inconceivable and countless kalpas, may we enable beings to abide in the ten bhumis. Whether in this land or dwelling in other worlds, whatever wholesome Dharma there may be, we dedicate it all. Whatever wholesome deeds of body, speech, and mind we have practiced, we vow that, throughout the utmost reaches of the future, they shall lead to realization of the unsurpassed fruit of the Path.

May all women attain male bodies, be fully endowed with wisdom, and practice diligently without indolence. May all of them follow the bodhisattva path and single-mindedly cultivate the six paramitas. In this Jambudvipa and throughout other directions in immeasurable worlds, whatever wondrous and wholesome merit beings have created, today we accord with and rejoice in it.

Through this mind of sympathetic joy, together with all the wholesome karma of body, speech, and mind that we have performed, may we attain the unsurpassed Path in future lives and acquire the auspicious, undefiled, and pure fruition, so that all may perfectly attain the Right Awakening of a Tathagata…

Notes:

1. Self-mastery: Indépendence, Liberté (Fr.). This means freedom and ease, sovereign and unobstructed mastery. 1. In material terms, self-mastery means being able to eat and live as one wishes, go wherever one wishes, and freely arrange one’s own life without anyone obstructing it. Wealthy millionaires, especially kings and rulers, are considered persons possessing such freedom; 2. In spiritual terms, self-mastery means that the mind is freed from the bonds of afflictions. Monastics, for example, are persons possessing such freedom.

Borderland: Explained in Volume Thirteen, note 8, page 193 (Volume II).

3. Household of wrong views: In such a family, people believe in false spirits and pernicious views. They run here and there seeking heterodox spirits and non-Buddhist teachings in which to believe.

4. Dharma-ending age: The period when the Dharma is in decline. Whenever a Buddha appears in the world and establishes the teaching, the Dharma thereafter passes through three successive periods: the True Dharma, the Semblance Dharma, and the Dharma-ending age. During the age of the True Dharma, practitioners readily attain the Path. During the age of the Semblance Dharma, practitioners find it difficult to attain the Path. By the Dharma-ending age, long after the Buddha’s departure, evil and defiled people are numerous; therefore, very few practitioners attain the Path.

5. Mara Papiyan: This is the Demon King, king of the heavenly maras and lord of the realm of the Heaven of Mastery over Others’ Transformations. For example, the Demon King sent three maidens to seduce the Buddha. The three tried every means to entice him, yet the Buddha’s mind remained unmoved, for he had already cleansed away all worldly defilements. He is also called the Demon King Papiyan. Papiyan (Sanskrit: Sreshtha) is the name of the king of the Heaven of Mastery over Others’ Transformations.

6. Six Heavens of the Desire Realm: Six Cieux de la Région du désir (Fr.). The six celestial levels, the six heavenly realms within the Desire Realm (Kamadhatu), also called the six heavens: 1. Heaven of the Four Heavenly Kings (Caturmhara-jakajika). 2. Trayastrimsa Heaven. 3. Yama Heaven. 4. Tusita Heaven. 5. Nirmanarati Heaven. 6. Paranirmitavasavartin Heaven. Each heaven has its own king. The devas dwelling in these six realms enjoy every kind of pleasure derived from forms, sounds, fragrances, flavors, tactile sensations, and so forth.

7. Pure livelihood: A pure way of life. The life of a practitioner who relies upon moral discipline and upon the robe and alms bowl, receiving offerings from faithful lay devotees to sustain the body. Pure livelihood is contrary to wrong livelihood, the corrupt way of life of those who employ improper means to sustain themselves. Furthermore, living one’s life with a pure and undisturbed mind is also called pure livelihood.

8. Six principles of harmony and respect: Explained in Volume Nine, note 20, page 649 (Volume I).

9. Eight impure things: Eight unclean things. One should neither store these eight kinds of things nor engage in activities lacking purity: 1. Gold. 2. Silver. 3. Male and female slaves. 4. Cattle. 5. Goats and sheep. 6. Warehouses and granaries. 7. Commerce. 8. Plowing, sowing, and cultivation.

THE BUDDHA SPEAKS THE SUTRA ON THE INSTRUCTIVE TRANSFORMATIONS BROUGHT ABOUT BY THE KARMIC RETRIBUTION OF OFFENSES IN THE HELLS

Thus have I heard: At one time, the Buddha was dwelling in the city of Rajagriha (1), at the Dharma assembly on Vulture Peak (2) (Gridhrakuta Mountain), together with the great bodhisattvas and the assembly of shravakas; bhikshus, bhikshunis, upasakas, upasikas, devas, dragons, ghosts, spirits, and others had all gathered there. At that time, Bodhisattva Faithful Sign addressed the Buddha, saying:

– There are now many classes of beings in the hells, among hungry ghosts and animals, as servants, and among the poor and the wealthy, the noble and the lowly… I humbly beseech the Blessed One to explain the particular karma of each class, so that we may understand clearly. Whoever hears the Buddha expound the Dharma is like an infant finding a loving mother; like a sick person finding a physician; like a naked person finding clothing; or like one in darkness finding a bright lamp. The Blessed One’s exposition of the Dharma brings benefit to sentient beings in just this way.

At that time, the Blessed One observed that the proper occasion had arrived and knew clearly that the bodhisattvas were earnestly making their request. He emitted light from the white mark between his eyebrows, illuminating the three evil destinies, and the torment and suffering of beings in the hells temporarily ceased. All the beings undergoing punishment followed the radiant light to where the Buddha was, circumambulated the Buddha seven times (3), and wholeheartedly bowed their heads in homage. They implored the Blessed One to expound the wondrous Way and teach sentient beings, enabling them to attain liberation. Bodhisattva Faithful Sign then served as the principal questioner (4) on behalf of those sentient beings, formulating various questions and addressing the Buddha:

– “Some sentient beings are hacked and hewn apart by hell wardens wielding swords and clubs, their bodies and lives being severed—even their heads, eyes, hands, and feet. Then the wind of karma blows upon them and revives them, whereupon they are hacked apart once again, without cease. What offenses did they commit to suffer in this way?”

The Buddha said: In former lives, those sentient beings did not believe in the Three Jewels, were unfilial toward their parents, and killed living beings. Therefore, they undergo such painful retribution.

– There are also sentient beings whose bodies are covered in sores, whose hair and eyebrows fall out, and whose skin peels from their entire bodies as though they were flayed rats. Their human appearance is scarcely recognizable; their relatives recoil from them, and no one wishes to look upon them. What evil karma did they create?

The Buddha said: In former lives, those people did not respect their elders and superiors; they damaged monasteries and stupas, exploited practitioners, brought down sages and holy ones, harmed their teachers and elders, and, forgetting kindness, betrayed their monastic teachers. They constantly engaged in sexual misconduct like pigs and dogs, recognizing neither kinship nor proper boundaries and knowing no shame. Therefore, they receive the retribution of having bodies such as these.

– “There are also sentient beings whose bodies are long and immense. Having no feet with which to walk or run, they crawl forward upon their bellies and subsist solely by eating mud and earth. Small creatures continually gnaw within their bodies, causing them constant torment from which there is no escape. What offenses did they commit to suffer so greatly?”

The Buddha said: In former lives, those sentient beings were humans who did not believe in righteousness and betrayed their rulers. If the state appointed them to govern and guard provinces and commanderies throughout the four directions, they displayed their power and oppressed their subordinates, relied upon their authority to seize the people’s property, and committed many deeds contrary to moral principles, causing everyone to suffer in poverty. Therefore, they receive this retribution.

– There are also sentient beings whose eyes are blind and who cannot see the road. They either collide with trees or fall into pits. After death, when they take another body, they suffer in the same way. What offense causes this?

The Buddha said: In former lives, they did not believe in offenses and merit; they obstructed the light before shrines containing Buddha images, stitched shut the eyes of hawks, confined birds and beasts in cages, or covered and wrapped their heads and eyes so that they could not see their surroundings. Therefore, they receive the retribution described above.

– There are also sentient beings who are mute, stammering, tongue-tied, or inarticulate, and whose mouths cannot speak. Even if they strive to utter words, their speech remains unclear. What offense causes such retribution?

The Buddha said: In former lives, they delighted in disparaging and slandering the Three Jewels, slighting sages and holy ones, speaking of others’ faults and shortcomings, coercing good people, and envying the worthy and virtuous. Therefore, they receive such retribution.

– There are also sentient beings with enormous bellies and slender necks, for whom eating and drinking are difficult. If they obtain food or drink, it turns into blood and fire. What causes this?

The Buddha said: In former lives, they stole and ate food belonging to the Sangha. Or, when a great assembly was held and a monastery had procured delicious food, they deliberately took rice and glutinous rice to a secluded place and ate it. They were miserly with their own possessions and sought only to appropriate the possessions of others. They habitually acted with malicious intent and gave poison to others, causing them difficulty in breathing. Therefore, they incur this karmic retribution.

– There are also sentient beings whom the hell wardens (5) constantly pierce in the hands, feet, and throughout their bodies with red-hot iron awls. Flames then spontaneously arise and burn their entire bodies to destruction. What karma did they create to suffer this?

The Buddha said: “In former lives, they practiced acupuncture, injuring the bodies of many people. They failed to cure their illnesses, yet deceived them and took their money, causing them suffering. Therefore, they receive such painful retribution.”

– There are also sentient beings who are constantly made to lie in cauldrons of boiling oil. An ox-headed being named A Ba (6), holding an iron paddle in his hand, stirs the oil in the cauldron until their flesh and bones disintegrate. Then the wind of karma blows upon them, and they immediately revive, only to be boiled once more. What karma did they create to suffer this?

The Buddha said: “In former lives, those sentient beings worked as butchers (7), slaughtering living beings and cooking them incessantly and without limit. Therefore, they undergo such painful retribution.”

– “There are also sentient beings confined within a great city, tormented by burning heat. Although its four gates appear open, whenever they run toward them, the gates close. They flee east and west but cannot escape, and fire burns their entire bodies. What offense causes this?”

The Buddha said: “In former lives, they delighted in setting fire to forests and mountains and in filling in burrows and destroying nests… Thus they caused sentient beings to be burned alive or submerged and drowned. Therefore, they receive such retribution.”

– “There are also sentient beings who constantly dwell amid snowy mountains, where freezing winds pierce their bones and their skin and flesh split open. What offenses did they commit in former lives to cause this?”

The Buddha said: “In former lives, they acted contrary to the Way and became thieves and robbers, stripping people of their clothing during the bitterly cold winter months and thereby causing many to die. They also forcibly flayed oxen and goats, causing them indescribable pain. Therefore, they undergo such painful retribution.”

– “There are also sentient beings who constantly lie upon mountains of knives and forests of swords. Whenever they move back and forth, they are sliced apart, and their hands and feet are severed and destroyed. What offense causes this?”

The Buddha said: “In former lives, those people killed an immeasurable number of sentient beings. They dismembered bodies, carved up flesh, boiled, fried, and roasted it, cut it with knives, stripped away hides, separated bones from flesh, severed heads from bodies, hung the pieces in high, dry places, weighed them, and sold them. At times, they even hung beings up while still alive, causing them indescribable agony. Therefore, they receive the retribution described above.”

– There are also sentient beings whose five faculties—eyes, ears, nose, tongue, and body—are incomplete. What offense causes this?

The Buddha said: “In former lives, they delighted in shooting and killing flying birds and running beasts. Those birds and beasts had their heads shattered, their legs or limbs broken, or their heads and wings torn apart… Therefore, they receive such retribution.”

– “There are also sentient beings whose backs are covered in sores, whose bellies are pierced and painful, and whose feet and hands are shattered and broken, leaving them unable to walk. What offense did they commit?”

The Buddha said: “In former lives, they delighted in practicing curses against others, causing insecurity and distress to travelers, or teaching methods of shooting and killing with which sentient beings were harmed. They did this repeatedly, not merely once. Therefore, they receive such retribution.”

– “There are also sentient beings who are wrathful, deluded, deranged, or deceitful, and who cannot distinguish good from evil. What causes did they create to become this way?”

The Buddha taught: “Because in a former life they drank intoxicants, became drunk and disorderly, and committed the thirty-six faults (8), in a later life they bear a deluded body, like a drunken person who does not distinguish senior from junior; therefore, they receive that karmic retribution. Those who delight in bows, arrows, knives, and clubs will later become barbarous and disabled people. Those who delight in killing and hunting will later bear the bodies of jackals, tigers, leopards, and wolves.

Those who like to wear gaudy, flower-patterned clothing into the monastery will become insects with horns upon their heads in the next life. Those who like to wear excessively long trousers will become long-tailed insects in a later life. Those who delight in harsh speech will later bear the body of a dog.

Those whose harsh speech is also cruel toward others and who harbor much anger will later bear the bodies of snakes. Those who delight in listening to judgments of good and bad, praise and blame, will later bear the body of a bồ chao bird. Those who delight in bringing calamity and harm upon others will later bear the body of a giả hồ.”

Venerable Maudgalyayana saw a sentient being of enormous body whose entire human form was without skin, resembling a gigantic mass of flesh, moving through empty space.

The Buddha said: “In the past, that person caused beings within the womb to fall into hell; therefore, they now suffer in this way.”

“Venerable Maudgalyayana again saw a sentient being whose entire body was without skin, wholly a mass of flesh, moving through empty space while crows and vultures flew after it, pecking and devouring it.”

The Buddha said: “In a former life, this being was born as a butcher. Having fallen into hell, they now endure this suffering.”

“Venerable Maudgalyayana saw a sentient being who had bound an iron plate resembling copper and an iron net around their own body. Flames constantly blazed forth, burning that body as it moved through empty space.

The Buddha said: “In a former life, this person was born among fishermen. After undergoing the residual punishment in hell, they now bear this body, having used nets to catch birds and rabbits, just as in their previous life.”

“Venerable Maudgalyayana saw an enormous sentient being without a head, with eyes on both sides and a mouth growing from its chest. Blood constantly flowed from its body, and insects sucked and devoured it, causing pain that penetrated to the bones and marrow.”

The Buddha said: “In a former life, when this being was first born, they delighted in cutting off the heads of animals and insects. Having endured suffering in hell, they now bear such a body.”

“Venerable Maudgalyayana saw an enormous sentient being whose entire body was covered with hairs as sharp as knife blades. Those hairs emitted fire, burning and destroying its body.”

The Buddha said: “In a former life, they were born into the trade of knives and swords and killed a great many living beings. As residual retribution following hell, they continue to endure this painful result, and so forth…”

Notes:

1. City of Rajagriha: Demeure Royale (F): The capital of Magadha, ruled by King Bimbisara when Shakyamuni Buddha appeared in the world. At that time, King Bimbisara was a paramount ruler in India, and Magadha was the greatest kingdom. “Vương Xá” is the translation of its meaning, while “La Duyệt” is a phonetic rendering from Sanskrit.

2. Dharma assembly at Vulture Peak: The Dharma assembly and place of practice at Vulture Peak. The mountain, shaped like a vulture, is near the city of Rajagaha. Its Sanskrit phonetic rendering is Kỳ Xà Quật, translated as Vulture Peak Mountain or Cock’s Foot Mountain. The Buddha resided at the Dharma assembly and place of practice at Vulture Peak for many years, and many important sutras were taught by the Buddha there, especially the Lotus Sutra of the Wondrous Dharma. At the Vulture Peak place of practice, the Buddha guided and liberated countless sentient beings.

3. Circumambulating the Buddha seven times: To express their reverence for the Buddha, disciples, when paying homage to him, must circumambulate either three, seven, or ten times. Seven circumambulations symbolize the meaning of the seven factors of enlightenment: 1. Investigation of Dharma. 2. Diligence. 3. Joy. 4. Tranquility. 5. Mindfulness. 6. Concentration. 7. Equanimity.

4. According with the capacities: This means teaching each sentient being in accordance with their level, enabling them to understand and practice appropriately according to that level; hence it is called “according with the capacities.”

5. Prison warden: The person who oversees the guards and personnel within that prison.

6. Ox-head: A being with the head of an ox who punishes offenders in hell.

7. Butcher: A person who kills living beings.

8. The thirty-six faults: The Sutra on the Origins of Good and Evil states that the thirty-six faults are: 1. Wealth is depleted and lost. 2.

One suffers many illnesses in the present life. 3. While intoxicated, one fights with others. 4. Killing increases. 5.

Anger increases. 6. Many affairs fail to accord with one’s wishes. 7. Wisdom gradually declines. 8.

Merit and virtue do not increase. 9. Merit and virtue diminish further. 10. Private matters are exposed. 11.

Undertakings do not succeed. 12. Worries and suffering increase. 13. The faculties become clouded. 14.

One brings disgrace upon one’s parents. 15. One does not respect śramaṇas. 16. One does not believe in practitioners of pure conduct. 17.

One does not revere the Buddhas. 18. One does not revere the venerable Dharma or the virtuous and noble Sangha. 19. One associates with bad friends. 20.

One distances oneself from good friends. 21. One neglects eating and drinking. 22. One’s body is left naked. 23.

Lust becomes rampant. 24. Many people dislike one. 25. One laughs and speaks indecently. 26.

One’s parents are displeased. 27. One’s relatives despise and reject one. 28. One frequently commits unlawful deeds. 29.

One departs from the true Dharma. 30. One shows no respect for the virtuous and good. 31. One transgresses and commits many offenses. 32.

One departs far from the path to nirvana. 33. One becomes mad and witless. 34. Body and mind become distracted and disordered. 35.

One gives free rein to an evil mind. 36. When the body breaks apart and life ends, one falls into the great hells and endures boundless suffering.