慈悲道場懺法 1
English (machine translation) 1
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Record of the Repentance Rite of the Compassionate Bodhimaṇḍa
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This repentance rite was compiled by Emperor Wu of Liang on behalf of Empress Chi. A few months after Empress Chi passed away, the Emperor constantly mourned her; by day he was disheartened and joyless, and by night he tossed and turned sleeplessly. While staying in his bedchamber, he heard a rustling sound outside, and looking out he saw a python coiling and dragging itself up into the hall, staring with flashing eyes and agape mouth toward the Emperor. The Emperor was greatly terrified, with nowhere to flee, and having no choice he sprang to his feet and said to the snake: “Our palace is heavily guarded and is no place where your kind of serpent dwells. Must it not be that you are a demonic monstrosity seeking to haunt Us?” The snake spoke in human speech and addressed the Emperor: “This python was formerly Empress Chi. During my life, I was jealous of the women of the imperial quarters; my nature was cruel and venomous, and once anger flared, it was like blazing fire and shot arrows, damaging things and harming people. Because of this sin, I died and was banished to become a python. I have no food or drink to fill my mouth, and no burrow or den to shelter my body; tormented and pressed by hunger and distress, my strength cannot sustain itself. Moreover, beneath each of my scales are many insects gnawing my flesh, and the pain is so excruciating that it is as if awls and knives were driven in. Being a python, I am no ordinary snake, and having arrived through transformation, I was not obstructed by the depth and security of the imperial residence. Moved by the depth of Your Majesty’s past affection for your concubine, I have availed myself of this hideous form to reveal myself to the Emperor, praying for a single meritorious deed to deliver and save me.” When the Emperor heard this, he sighed with sorrow and was deeply moved, but when he looked for the python afterward, it was no longer to be seen. The next day, the Emperor assembled a great gathering of śramaṇas in the palace court, proclaimed the circumstances, and asked what supreme good deed could redeem her suffering.
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Baozhi answered, saying: “Nothing less than bowing to the Buddhas, repenting, and cleansing with sincere devotion will suffice.” The Emperor agreed with his words, searched the Buddhist scriptures, recorded their names and titles, and furthermore personally expressed his sagacious thoughts and wielded the imperial brush, composing repentance texts in a total of ten fascicles—all gathering the words of the Buddhas and cutting away superfluous phrases—to perform this repentance rite for her. Another day, an extraordinary, rich fragrance was smelled in the palace rooms, lingering for a long time, its origin completely unknown at first. The Emperor looked up and saw a heavenly being of elegant and beautiful demeanor, who said to the Emperor: “This is the python’s subsequent body. Relying on the Emperor’s merit, I have already obtained rebirth in the Trāyastriṃśa Heaven. I now manifest my present body to provide clear proof.” Expressing earnest gratitude, the being vanished after speaking. From the Liang dynasty until today, several hundred years have passed; those who obtain this scripture and reverently practice the repentance rite, whatever they do and whatever they pray for, all receive hidden and protective resonance. Fearing that these matters might remain obscure and unrevealed, this rough record has been made to reach everyone's ears and eyes.
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The establishment of these four words, “Compassionate Bodhimaṇḍa,” was inspired by a dream.
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Since the Bhagavat Maitreya’s loving-kindness flourishes in this present world and his compassion reaches future kalpas, the title was assigned according to the circumstances and one dare not alter it. Relying on the power of this mindfulness, we wish to guard and protect the Three Jewels, make Māra conceal himself, subjugate those who are arrogant and full of overweening pride, cause those who have not planted wholesome roots to plant them now, cause those who have already planted wholesome roots to increase them now, cause all who grasp at attainment and abide in views to give rise to the resolve of renunciation, cause those who delight in the lesser teachings not to doubt the Great Teaching, and cause those who delight in the Great Teaching to give rise to joy. Furthermore, this compassion and loving-kindness is the king among all wholesome deeds and the refuge of all sentient beings. It is like the sun illuminating the day and the moon illuminating the night; it is an eye and a guide to people, a parent and a sibling to people; together turning to the bodhicitha, it is a true kalyāṇamitra. The closeness of compassion and loving-kindness is weightier than flesh and blood; following one another life after life, even in death it does not part. Therefore, designating the impartial mind, the title is proclaimed as above.
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For the assembly of the unseen and visible worlds in today’s bodhimaṇḍa, establishing this repentance rite and generating the great resolve has twelve great primary causes. What are the twelve? First, to vow to transform the six destinies with a boundless mind; second, to repay the debt of loving kindness with boundless merit; third, we vow by the power of this goodness to cause all sentient beings, having received the Buddha’s prohibitive precepts, not to give rise to a mind of transgression; fourth, by the power of this goodness, to cause all sentient beings not to give rise to arrogance toward venerable elders; fifth, by the power of this goodness, to cause all sentient beings not to give rise to hatred in whatever place they are born; sixth, by the power of this goodness, to cause all sentient beings not to give rise to jealousy toward others' physical appearance; seventh, by the power of this goodness, to cause all sentient beings not to give rise to stinginess regarding internal and external things; eighth, by the power of this goodness, to cause all sentient beings, in whatever merit they cultivate, not to do so for themselves, but entirely for all those without protection; ninth, by the power of this goodness, to cause all sentient beings not to practice the four means of embracing for their own sake; tenth, by the power of this goodness, to cause all sentient beings, seeing the lonely, the imprisoned, and the sick, to give rise to a mind of rescue and relief to bring them peace and happiness; eleventh, by the power of this goodness, if there are sentient beings who ought to be subjugated, to subjugate them, and if there are those who ought to be embraced, to embrace them; twelfth, by the power of this goodness, to cause all sentient beings, in whatever place they are born, constantly to remember and generate the bodhicitta, making the bodhicitta continuous and unbroken. We reverently pray that the assembly of the unseen and visible, ordinary beings and noble ones alike, will jointly grant their protective shield and jointly embrace us, so that what [we, so-and-so] (at the words “so-and-so”, each should state their own name; the same applies below) repent may become pure, what we vow may be accomplished, equal to the mind of all Buddhas and identical with the vows of all Buddhas. May all in the six destinies and four modes of birth follow along and fulfill the vow of bodhi. The method of purifying the three karmic actions: (Purifying the body requires bathing; purifying speech requires praising the Buddha’s merit; purifying the mind requires directing the thought to repentance. Once the three karmic actions are purified, one may set one's mind to take refuge in the Great Compassionate Father of the Three Jewels).
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1. Taking Refuge in the Three Jewels; 2. Severing Doubt; 3. Repentance; 4. Generating the Bodhicitta; 5. Making Vows; 6. Generating the Mind of Dedication of Merit.
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Chapter 1: Taking Refuge in the Three Jewels (Devoting oneself wholly to turn toward them is called “taking refuge” [gui]; relying on them from beginning to end is called “relying upon” [yi]).
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Assembly sharing this karmic endeavor in today’s bodhimaṇḍa, each and every person should give rise to the thought of awakening, mindful that the world is impermanent, that the physical form does not long endure, and that youth and vigor must decline; do not rely on your appearance to abide in defiled conduct. All things are impermanent and must return to death; in heaven or on earth, who can remain? Youthful complexion, fresh and radiant skin, and clean and fragrant breath are not permanent safeguards of the body. Human association must return to destruction; birth, old age, sickness, and death arrive without fixed time—who can avert them for me? Disasters arrive suddenly and cannot be escaped; all the noble and the base have died because of them. The body bloats and swells, so foul that it cannot be smelled; what benefit is there in cherishing it in vain? Unless one diligently practices superior karmic deeds, there is no way to achieve transcendence. [We, so-and-so], reflect upon ourselves: our bodies are like morning dew and our lives are swifter than the western light; we were born into the world poor and lacking, with no virtue worthy of praise, our wisdom lacks the clarity of divine and sagacious great beings, our discernment lacks the penetrating illumination of the sages, our speech lacks the excellence of loyalty, harmony, benevolence, and goodness, and our actions lack the proper moderation of advancing and retreating, rising and lowering; erroneously making this resolve, we have wearied you benevolent ones and respectfully troubled the great assembly, with shame and fear intermingling in our hearts. Since the Dharma gathering has a set period and subsequent longing is unavailing, once we part from this, may each strive diligently, conscientiously offering veneration morning and evening; if everyone redoubles vigor, only this is delightful. We reverently pray that the assembly will each uphold this mind, put on the armor of forbearance, and enter the deep Dharma gate.
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Assembly sharing this karmic endeavor in today’s bodhimaṇḍa! Each should earnestly give rise to a courageous mind, an unremitting mind, a firmly abiding mind, a great mind, a superior mind, a great compassionate and loving-kind mind, a mind delighting in goodness, a joyful mind, a mind to repay kindness, a mind to deliver all, a mind to guard all, a mind to rescue and protect all, a mind identical with the bodhisattvas, and a mind equal to the Tathāgatas. With single-minded devotion, make prostration with the five limbs touching the ground on behalf of kings and emperors, the lands and their people, parents and teachers, senior, middle, and junior kalyāṇamitras and evil associates, the devas and ṛṣis, the Four World-Protecting Kings, the rulers of goodness and punishers of evil, the five-direction dragon kings who guard and uphold dhāraṇīs, the eight classes of nāgas and spirits, and broadly extending to all sentient beings endowed with spirit and consciousness across water, land, and the sky in the inexhaustible ten directions.
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We take refuge in all the Buddhas throughout the realm of empty space in the ten directions (one bow). We take refuge in all the venerable Dharmas throughout the realm of empty space in the ten directions (one bow). We take refuge in all the worthy and noble ones throughout the realm of empty space in the ten directions (one bow).
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Assembly sharing this karmic endeavor in today’s bodhimaṇḍa! Why must we take refuge in the Three Jewels? The Buddhas and bodhisattvas possess boundless great compassion to deliver the world and boundless great loving-kindness to comfort the world; they regard all sentient beings as an only child; with great loving-kindness and great compassion, they are never weary, constantly seeking good deeds to benefit all, vowing to extinguish the fire of sentient beings’ three poisons, teaching and transforming them to attain anuttarā samyaksambodhi. If sentient beings do not attain Buddhahood, they vow not to attain samyaksambodhi. For this reason, we must take refuge. Moreover, the Buddhas’ loving mindfulness of sentient beings exceeds that of parents. The sūtra states: “Parents’ mindfulness and loving-kindness toward their child lasts for only one lifetime; the Buddha’s mindfulness and loving mind toward sentient beings is endless. Furthermore, when parents see a child betray their kindness and violate righteousness, resentment arises in their hearts and their loving mind diminishes. Not so with the loving mind of the Buddhas and bodhisattvas: seeing such a sentient being, their compassionate mind grows all the heavier, even entering the great wheel of fire in the Avīci Hell to endure immeasurable suffering on behalf of all sentient beings.” Hence we know that the loving mindfulness of the Buddhas and great bodhisattvas toward sentient beings exceeds that of parents. Yet sentient beings have their wisdom obscured by ignorance and their minds obscured by defilements; they do not know to turn toward the Buddhas and bodhisattvas; when the Dharma is spoken to teach and transform them, they do not faithfully accept it, even uttering coarse words to give rise to slander, never generating a thought to remember the Buddhas’ kindness. Because of their lack of faith, they fall into the evil destinies of hells, hungry ghosts, and animals, traversing the three wretched paths and suffering immeasurable torment. When their offenses are exhausted and they manage to come out, temporarily born in the human world, their sense faculties are not complete to adorn themselves, and they lack the water of dhyāna and the power of wisdom; such obstacles as these stem from the lack of faithful devotion.
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Assembly sharing this karmic endeavor in today’s bodhimaṇḍa! The sin of lack of faith stands above all sins; it can cause a practitioner never to see the Buddha for a long time. Today, let us each vigorously humble our minds and curb our emotions, give rise to a superior mind, arouse a sense of shame and conscience, and prostrate with heads to the ground seeking mercy to repent past offenses. Once karmic burdens are exhausted and both interior and exterior are pure, only then can we focus our contemplation and enter the gate of refuge and faith. If we do not give rise to such a mind and direct such an intention, we truly fear that separation and obstruction will make it difficult to pass through, and once this orientation is lost, we will remain in darkness with no return. How could we not each make prostration with the five limbs touching the ground like a great mountain collapsing, single-mindedly taking refuge with faith and no further doubt? Today, through the power of the compassionate mind of the Buddhas and bodhisattvas, [we, so-and-so], have first received awakening and deeply give rise to shame and conscience. May the sins already committed be eliminated, and sins not yet committed we dare not create again. From this day forward until bodhi, we give rise to firm faith and will not backslide. When [we, so-and-so], relinquish this body and life, whether born in the realm of hells, the realm of hungry ghosts, the realm of animals, the realm of humans, or the realm of devas; whether receiving a male body, a female body, or a body that is neither male nor female within the three realms; whether large or small, ascending or descending; enduring all manner of distress and torment, unbearable and unendurable, we vow never to backslide from today’s faith on account of suffering. We would rather endure various sufferings for a thousand kalpas or ten thousand kalpas, and vow never to backslide from today’s faith on account of suffering. We reverently pray that the Buddhas and bodhisattvas of the great stages will jointly grant rescue and protection, jointly embrace us, so that the faith of [us, so-and-so], may become firm, equal to the mind of all Buddhas, identical with the vows of all Buddhas, incapable of being destroyed by any māras or non-Buddhists. Let us together with sincere minds and equal, piercing grief make prostration with the five limbs touching the ground.
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We take refuge in all the Buddhas throughout the realm of empty space in the ten directions (one bow). We take refuge in all the venerable Dharmas throughout the realm of empty space in the ten directions (one bow). We take refuge in all the worthy and noble ones throughout the realm of empty space in the ten directions (one bow).
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Assembly sharing this karmic endeavor in the bodhimaṇḍa today! Restrain your minds well and listen. The realms of humans and devas are illusory and delusive, and the worlds are false and unreal. Because they are illusory, delusive, and not real, they bear no true fruit; because they are false, unreal, and fragile, their shifts and changes are endless. Because they bear no true fruit, one remains stranded for long in the flow of birth and death; because they shift and change, one drifts for long in the sea of painful longing. Such sentient beings are the object of the sages' compassionate concern. Therefore, the Karuṇāpuṇḍarīka-sūtra says: 'Bodhisattvas each have their original vows upon attaining Buddhahood.' Śākyamuni did not manifest a long lifespan, but shortened it to a brief life. Grieving that these sentient beings change in the twinkling of an eye and remain sunken for long in the sea of suffering without being able to leave it, he appeared in this world to save those plagued by evils. His teachings contain unyielding and poignant words; not abandoning them to suffering, he delivers sentient beings, never failing to use the skillful means of wholesome dharmas to expand his intention to benefit and succor them. Therefore, the Samādhi Sūtra says: 'The mind of all Buddhas is great compassion and loving-kindness. That on which compassion and loving-kindness focus is suffering sentient beings. When they see sentient beings undergoing afflictions of suffering, it is like an arrow piercing their hearts, like having their eyes gouged out. Having seen them, they weep with sorrow and their hearts are never at ease for a single moment, wishing to pluck out their suffering and bring them peace and bliss.' Furthermore, the equal wisdom of all Buddhas makes their transforming work uniform, yet Śākyamuni is especially praised as valiant because he was able to endure suffering to deliver and liberate sentient beings. You should know that our original master's kind grace is truly profound; amid afflicted sentient beings, he spoke various words to benefit all. Today, we have not attained liberation: going forward, we did not hear the purport of his single sound; looking back, we did not behold the twilight radiance between the twin śāla trees. This is truly due to karmic obstacles, so that our thoughts are separated from compassion. Let us all together today give rise to a mind of mournful longing: because we mournfully long for the Tathāgata, our wholesome minds will be deep and rich. Since we are in the midst of suffering, remembering the Tathāgata's kindness, we sob in grief and chagrin, our faces abashed and our throats choked with weeping, united in poignant sorrow. Cast your five limbs to the ground, and with dedicated minds make this offering on behalf of:
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Kings, emperors, and rulers; the land and its people; parents, teachers, and elders; faithful donors and almsgivers; good and bad kalyāṇamitras; all devas and immortal ṛṣis who are intelligent and upright; the Four World-Protecting Kings of heaven, earth, and empty space; the dragon kings of the five directions who preside over good and punish evil and who guard and protect the dhāraṇī-holders; the eight classes of nāgas and spirits; and extending broadly to all limitless and endless sentient beings of the ten directions; again and repeatedly,
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Take refuge in all Buddhas of the ten directions reaching to the limits of empty space (one prostration). Take refuge in all venerable Dharmas of the ten directions reaching to the limits of empty space (one prostration). Take refuge in all worthy and noble ones of the ten directions reaching to the limits of empty space (one prostration). Let us all together, with dedicated minds, kneel on both knees, join our palms, and with mind thinking and mouth speaking, say as follows:
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“The great holy Bhagavats, the Buddhas,
Awake to all dharmas without exception;
Unexcelled teachers of devas and humans,
For this reason we take refuge in them.
All dharmas are ever-abiding,
The pure sūtras
Can eliminate sicknesses of body and mind;
For this reason we take refuge in them.
All bodhisattvas of the great grounds,
The unattached four classes of śramaṇas,
Are able to rescue from all suffering;
For this reason we take refuge in them.
The Three Jewels protect the world;
I now bow my head to the ground in reverence.
For every single sentient being in the six destinies,
I now take refuge completely.
Compassion and loving-kindness cover all,
Causing everyone to attain peace and bliss.
In those who feel pity for sentient beings,
We together take refuge.”
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Casting their five limbs to the ground, let each person think in mind: 'We look up and pray that all the Three Jewels of the ten directions, through the power of compassion and loving-kindness, through the power of original vows, through the power of great supernatural transformations, through the power of the inconceivable, through the power of immeasurable sovereign mastery, through the power of delivering sentient beings, through the power of shielding and protecting sentient beings, and through the power of consoling sentient beings, will cause all sentient beings to awaken and know. So-and-so and the others today take refuge in the Three Jewels on their behalf. By the power of this merit, may all sentient beings each obtain what they wish. If they are among the devas and immortal ṛṣis, may their outflows be exhausted; if they are among the asuras, may they abandon the habit of haughtiness; if they are in the human path, may they be free from all suffering; if they are in the hells, hungry ghosts, or animal destinies, may they immediately gain release. Furthermore, today, whether they have heard the names of the Three Jewels or have not heard them, through the Buddha’s supernatural power, may all sentient beings attain full liberation, ultimately achieve unexcelled bodhi, and together with all bodhisattvas ascend to samyaksambodhi.' (One prostration).
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Severing Doubt: Part Two (Sentient beings have not yet left doubt and confusion behind, which is why they produce many obstacles regarding the Dharma; therefore, they must now sever this doubt forever.)
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Assembly sharing this karmic endeavor in the bodhimaṇḍa today! Listen attentively with one mind. Causes and effects, like shadows and echoes, arise in mutual response; this is an inevitable principle, a truth that never errs. Yet the karmic actions of sentient beings are not unmixed: good and evil operate alternately. Because their karma is not unmixed, their retributions have the refined and the coarse—some are noble, some lowly; some good, some evil; the affairs are not of one kind, differing in ten thousand varieties. Being so varied, they do not understand their original actions; and because they do not understand, doubts and confusion arise in disorder. Some say: 'Those who are vigorous and observe the precepts should obtain long life, yet we see them die young; those who slaughter and kill should meet with a shortened lifespan, yet on the contrary they prolong their years. Upright and honest people should invite wealth and sufficiency, yet we see them in poverty and hardship; greedy and thieving people should experience stumbling and distress, yet they are even more opulent.' Regarding such doubts, who among people has not had such thoughts? Yet they do not know that these are caused by the planting of causes in past karma. Moreover, it is as explained in the Prajñā[pāramitā]: 'If there is someone who recites this sūtra and is despised by others, this person’s sinful karma from previous lives would have caused them to fall into the evil destinies; because they are despised by people in the present life, the sinful karma from their previous lives is eliminated.' That sentient beings are unable to deeply believe the words of the sūtras and harbor such doubts is entirely due to the confusion of ignorance, from which they mistakenly produce inverted views. Moreover, they do not believe that within the three realms is suffering, and do not believe that outside the three realms is bliss; whenever they become stained by worldly things, they always declare it to be bliss. If one calls it bliss, why does one again give rise to painful feelings therein? Overeating immediately turns into sickness and disease, with panting breath, abdominal distension, and gripping pain. Turning to clothing, one sees even more worry and toil: in cold, getting light linen means little favor and slight concern; in heat, facing heavy furs means afflictions have already deepened. If one calls this bliss, why does it give rise to distress? Thus we know that food, drink, and clothing are truly not bliss. Again, if one says that family and kin are bliss, then they should perpetually rejoice together with endless singing and laughter; why then does impermanence arrive abruptly and they suddenly pass away—just now present, now absent; a moment ago here, now perished—so that one cries to heaven and pounds the earth, one's liver and heart cut to pieces? Moreover, they do not know where life came from or where death proceeds to; nursing grief, they escort them all the way to the desolate mountains, holding hands in parting forever, a single farewell lasting ten thousand kalpas. Things like these are immeasurable in their suffering; yet sentient beings in their deluded view call it bliss, and speak of the causes of world-transcending bliss as suffering. Or seeing someone eating rough vegetables, disciplining the body to eat only at regulated times, renouncing soft and light fabrics, and practicing the wearing of rag robes, they all say: 'These people are forcing themselves into hardship,' not knowing that this karma is the path to liberation. Or seeing people engaged in giving, observing precepts, forbearance, vigor, walking meditation, prostrations, and chanting and recitation who are assiduous and unflagging, they all call it suffering, not knowing that these people are cultivating the world-transcending mind. If by chance a day of sickness or death comes, they immediately give rise to doubts: 'Toiling this mind and body all day without resting for a moment, how could human strength endure this? If they had not toiled so diligently, how would they have arrived at such exhaustion? They have thrown away their life in vain, with no benefit to the matter.' Or they cling to their own explanation, taking it to be really so. Not knowing how to trace the fruit back to seek the cause, they mistakenly construct this confusion. If they encounter a kalyāṇamitra, their confusion can be removed; if they encounter an evil acquaintance, their folly becomes even worse. Because of doubt and confusion, they fall into the three evil destinies; and once in the evil destinies, of what avail is regret?
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Assembly sharing this karmic endeavor in the bodhimaṇḍa today! In general, the causes and conditions for having such doubts are immeasurable; moreover, the latent habit of doubt and confusion cannot be exhausted even beyond the three realms, so how could it be eliminated abruptly in our present form? If it is not severed in this life, it will increase further later on. As the assembly together is just embarking on a long journey and practicing asceticism oneself, one should rely on the Buddha's words and cultivate practice according to the teachings, and must not harbor doubts or plead weariness. The reason all Buddhas and sages were able to emerge from birth and death and cross over to the other shore is truly due to the merit of accumulating goodness; thus they attained unimpeded, sovereign liberation. That we today have not yet left birth and death is already lamentable in itself; how could we tolerate greedily lingering in this evil world? Now, we are fortunate that the four elements have not yet decayed, the five blessings are healthy and sound, and we move, walk, come, and go as we please; if we do not exert ourselves now, for what else should we wait? Having already failed to see the truth in our past life, if we squander this life in vain without achieving any realization, with what will we deliver ourselves in future lives? Holding one's chest and discussing the mind, one's feelings are truly sorrowful. Today, the assembly should only encourage and assign tasks, striving diligently in cultivation, and must not say again that one ought to rest for a while. The holy path is long and far, difficult to accomplish in a single morning; if day after day passes like this, when will we ever accomplish what is to be done? Now, if due to reciting sūtras, sitting in meditation, or diligently practicing asceticism one has a minor sickness, one immediately says it was caused by the toil of recitation and practice; but does not realize that had one not engaged in this practice, one would have died long ago, and it is precisely because of this practice that one has survived until today. Furthermore, the increase and decrease of the four elements and sickness are constant; even old age and death cannot be avoided, and humans living in the world inevitably return to extinction. If you wish to attain the Way, you must rely on the Buddha's words; to attain it while going against them is impossible. Because all sentient beings go against the Buddha's words, they revolve in the three wretched paths, fully enduring ten thousand sufferings. If you act according to the Buddha's words, without any rest, be diligent in all dharmas as if rescuing your head when it is on fire, and do not let a lifetime pass with nothing attained! Let everyone be united in poignant sorrow, casting their five limbs to the ground like a great mountain collapsing, and on behalf of their parents across births since the time consciousness first arose down to this present body, their relatives across kalpas, their upādhyāyas and ācāryas, their fellow platform venerable witnesses and senior, middle, and junior seat-holders, their faithful donors and almsgivers, their good and bad kalyāṇamitras, all devas and immortal ṛṣis, the Four World-Protecting Kings, the dragon kings of the five directions who preside over good and punish evil and who guard and protect the dhāraṇī-holders, the eight classes of nāgas and spirits, and extending broadly to all limitless and endless sentient beings of the ten directions, take refuge in the Great Compassionate Father of the world:
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Homage to Maitreya Buddha! Homage to Vipaśyin Buddha! Homage to Śikhin Buddha! Homage to Viśvabhū Buddha! Homage to Krakucchanda Buddha! Homage to Kanakamuni Buddha! Homage to Kāśyapa Buddha! Homage to Śākyamuni Buddha! Homage to Anantakāya Bodhisattva! Homage to Avalokiteśvara Bodhisattva!
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Again, take refuge in all the Three Jewels of the ten directions reaching to the limits of empty space. We pray that with the power of compassion and loving-kindness you will together grant us acceptance, and with supernatural power cover, protect, rescue, and receive us, so that from this day forward until bodhi, the four immeasurable minds and six pāramitās may constantly manifest before us, the four unobstructed knowledges and six supernatural powers may be freely mastered at will, we may practice the bodhisattva path and enter the Buddha’s wisdom, and together transform the ten directions and ascend together to samyaksambodhi. (One prostration).
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Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! Once again, with sincere devotion, guard your thoughts well. Together we have already entered the gate of taking refuge with faith; we need only hold firm to this intention and take reaching the goal as our aim, without creating further hindrances regarding internal or external dharmas. If, through lack of clarity about our own past karma, we are unable to do good ourselves, then upon seeing others produce merit, we should only encourage them, snapping our fingers and joining our palms to clearly promote their virtue; we ought not to arouse thoughts of creating obstacles and causing those practitioners to turn back in discouragement. If they do not turn back and their progress continues as before, since they suffer no diminution, one will only harm oneself—how can constructing disputes in vain benefit one's person? If one can be free of obstructing what is good, one may be called a powerful, great person attuned to the Way. If one creates obstacles now, how can one attain mastery of the Buddha-Way in future lives? Inquiring into the matter in terms of principle, the damage is truly grave; the offense of impeding others' wholesome roots is indeed not light. As the Sūtra on Guarding the Mouth says: There was a hungry ghost whose form was hideous and vile; whoever saw it had their hair stand on end and felt terror. Fierce flames burst from its body like a mass of fire, and maggots poured ceaselessly from its mouth. It adorned its body with pus, blood, and assorted decays, and its foul stench reached far, making it unapproachable; or its mouth spat flames, and fire arose from its joints, as it wailed loudly and ran east and west. At that time, the arhat Māntālikā asked the hungry ghost, 'What past offense did you commit to suffer this torment now?' The hungry ghost replied, 'In the past I was once a śramaṇa. Clinging to the requisites of life, stingy, greedy, and unable to renounce them, I did not safeguard the deportments and uttered coarse and evil words. Whenever I saw someone keeping the precepts and making energetic progress, I would immediately revile them and cast evil glances from the corners of my eyes. Relying on my wealth and strength, thinking I would never die, I created countless roots of unwholesomeness. Recalling it now, regret is of no avail. I would rather cut off my own tongue with a sharp knife and willingly suffer pain from kalpa to kalpa than defame the good of others with a single word. When the Venerable One returns to Jambudvīpa, please admonish the monks and disciples of the Buddha with my form: Guard well against faults of the mouth and do not utter words rashly. Even if you see those who keep precepts or do not keep precepts, be mindful to praise their virtues. I have endured the body of a ghost for thousands of kalpas, and through day and night I suffer extreme bitterness and torment. When this life ends, I shall enter the hells again.' Having spoken these words, the hungry ghost wailed loudly and threw itself upon the ground like the collapse of a great mountain. Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! As spoken in the sūtra, this is greatly to be dreaded. Merely for a fault of the mouth one reaps retribution for accumulated kalpas—how much more so for other roots of unwholesomeness! Discarding the body and suffering pain all arise from the deeds one performs. If one does not create the cause, how can one obtain the fruit? If one creates a cause, the fruit is never lost; retribution for offenses and blessings is not far off—oneself must bear it, just as shadows and echoes cannot be separated [from form and sound]. Arising on account of ignorance, one also dies on account of it. Among those who have practiced heedlessness in the past, future, and present, none has ever been seen to attain liberation. Those who can guard against it will receive endless blessings. Today, let everyone in the assembly feel shame and conscience, wash clean their bodies and minds, and repent and apologize for past errors; ending the old and not creating the new is praised by all buddhas. Together, from this day forth, if we see the good of others, let us not debate whether it is accomplished or unaccomplished, lasting or brief; even if it is for a single thought, a brief moment, an hour, a quarter, a day, a month, half a year, or a year, it is already inherently superior to not doing it at all. Therefore, the Lotus Sūtra says: 'If a person with a scattered mind / Enters a stūpa or temple / And utters "Namo Buddha" just once, / They have all already accomplished the Buddha-Way.' How much more so when someone is able to generate such a great mind and strive in meritorious deeds—the sages mourn for those who do not rejoice [in their merit]! We, [so-and-so] and the others, reflect that since beginningless birth and death up to the present day, we must have had countless evil thoughts impeding others' superior good. Why is this so? If it were not for this, why today are there so many hindrances regarding all wholesome dharmas: dhyāna cannot be practiced, wisdom cannot be cultivated, after a brief period of bowing we already complain of great suffering, and holding a scroll of the sūtras for a moment we again give rise to weariness and laziness? All day long we are troubled and perturbed, giving rise to all kinds of evil karma, causing this physical body to be unable to attain liberation, like a silkworm making a cocoon, entangling and binding itself, or like a moth flying into a flame, scorched through the long night. Such obstacles are boundless and infinite: obstructing the bodhicitta, obstructing the bodhi-vows, and obstructing the bodhi-practices—all arising from evil thoughts defaming the good of others. Now, beginning to awaken, we give rise to great shame and conscience, touching our foreheads to the ground to beg for mercy and repent of these offenses. We only pray that all buddhas and all great bodhisattvas, with minds of compassion and loving-kindness, will together confer their spiritual power, causing what we, [so-and-so] and the others, repent to be extinguished, and what we regret to become pure, so that all obstacles and countless karmic offenses, through this present repentance, are purified entirely without remainder. Let us all together, with equal earnestness, prostrate with our five limbs touching the ground and take refuge in the Great Compassionate Father of the world.
1.26
Homage to Maitreya Buddha. Homage to Śākyamuni Buddha. Homage to Kuśalaśrī Buddha. Homage to Aśokaśrī Buddha. Homage to Candanaśrī Buddha. Homage to Ratnadatta Buddha. Homage to Amitaprabha Buddha. Homage to Kusumaprabha Buddha. Homage to Lakṣaṇaśrī Buddha. Homage to Triyānasamudācāra Buddha. Homage to Vipulagaṇaśrī Buddha. Homage to Vidyāśrī Buddha. Homage to Siṃhavikrīḍita Bodhisattva. Homage to Siṃhavikrāmin Bodhisattva. Homage to Anantakāya Bodhisattva. Homage to Avalokiteśvara Bodhisattva.
1.27
Furthermore, we take refuge in all such Three Jewels of the ten directions exhausting the realm of empty space. Together kneeling with hands joined, each stating our name, let us contemplate in mind and utter with our mouths: From beginningless birth and death up to the present day, we, [so-and-so] and the others, have been unable to attain the Way and have received this retribution body; among the four requisites we have not been able to separate from them, and the three poisons blaze furiously with greed, anger, and jealousy, giving rise to all kinds of evil karma. Seeing others give alms and seeing others keep precepts, we were unable to rejoice; seeing others practice forbearance and seeing others make energetic progress, we were unable to practice it ourselves and unable to rejoice; seeing others sit in dhyāna and cultivate the karma of wisdom, we were unable to practice it ourselves and unable to rejoice. Such offenses are boundless and infinite; today we repent of them and pray that they be eradicated. Furthermore, from beginningless time up to the present day, perhaps seeing others do good and cultivate various merits, we were unable to rejoice. In walking, standing, sitting, and lying down—through the four postures—our minds were without shame or conscience, arrogant and negligent, unmindful of impermanence, not knowing that upon discarding this physical form we should enter the hells. Toward the physical forms of others we gave rise to various evils, obstructing people from establishing the Three Jewels and promoting offerings, and obstructing people from cultivating all merits; such obstacles of offenses are boundless and infinite. Today we repent of them and pray that they be eradicated. Furthermore, from beginningless time up to the present day, not having faith that the Three Jewels are the place of refuge, we obstructed people from leaving the household life, obstructed people from keeping precepts, obstructed people from giving alms, obstructed people from practicing forbearance, obstructed people from making energetic progress, obstructed people from sitting in dhyāna, obstructed people from chanting sūtras, obstructed people from copying sūtras, obstructed people from making images, obstructed people from holding vegetarian feasts, obstructed people from making offerings, obstructed people from ascetic practices, obstructed people from practicing the Way, and even created obstacles to the slightest good of others. We did not believe that leaving the household life is the dharma of detachment, did not believe that forbearance is the peaceful and joyful practice, did not know that equality is the path to bodhi, and did not know that being free from delusional characteristics is the mind transcending the world, causing the places of our rebirth to be filled with many obstacles. Such obstacles of offenses are boundless and infinite; only all buddhas and all great bodhisattvas fully know and fully see them. According to the measure and quantity of offenses known and seen by all buddhas and bodhisattvas, today, with shame and conscience, we disclose and repent them; we pray that all causes of offenses and bitter fruits be eradicated. From this day forth until we sit in the bodhimaṇḍa, may we practice the bodhisattva path without weariness, may the two gifts of material wealth and the Dharma be inexhaustible, may our wisdom and skillful means not be in vain in their endeavors, and may all who see or hear [us] be liberated. Together, with single-minded devotion, prostrating with our five limbs touching the ground, we look up and pray that all buddhas of the ten directions, the bodhisattvas of the great stages, and all worthy and holy ones, with minds of compassion and loving-kindness, will together confer their spiritual power, so that all sentient beings of the six destinies, through this present repentance, may have all their sufferings severed and eliminated, be free from conditions of delusion, not give rise to evil thoughts, cast aside the karma of the four wretched destinies, obtain a birth of wisdom, practice the bodhisattva path ceaselessly, swiftly fulfill their practices and vows, quickly ascend the ten stages, enter the vajra-like mind, and accomplish complete and equal samyaksambodhi. (One bow).
1.28
Repentance, the Third. (As one who is about to generate the bodhicitta must repent, the method of repentance is therefore set forth next as the third.)
1.29
Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! The sūtra says: 'In an ordinary person it is called bondage; in a sage it is called liberation.' Bondage is the evil arising from the three karmic actions; liberation is unimpeded good. This is where all sages settle their minds; possessing spiritual wisdom and skillful means through boundless Dharma-gates, they clearly understand the wholesome and unwholesome karma of sentient beings. They are able with one body to make countless bodies, and with one form to manifest various transformations; they can compress a kalpa into a day and extend a day into a kalpa; if they wish to halt their lifespan, they are never extinguished; if they wish to manifest impermanence, they show nirvāṇa; their spiritual penetrations and wisdom appear and disappear with ease; they fly according to their will, and sit or recline in empty space; they tread on water as if on land without seeing peril or hardship; they take ultimate emptiness and stillness as their dwelling; they penetrate the ten thousand dharmas, with both emptiness and existence clearly understood; and they accomplish eloquence and boundless wisdom. Dharmas such as these do not arise from evil karma, do not arise from greed, anger, and jealousy, do not arise from ignorance and wrong views, do not arise from laziness and negligence, and do not arise from arrogance and self-indulgence; they arise solely from being cautious not to commit various evils and from diligently practicing wholesome karma. Where have you ever seen someone cultivating wholesome karma and following the Buddha's words who is impoverished, who is ugly, who is crippled or afflicted with a hundred illnesses without autonomy, who is lowly and despised by others, or whose speech is not trusted and relied upon by others? Now I testify with my own person: if there were a single person who followed the Buddha's words and cultivated merits not for themselves, yet obtained an evil retribution, I would rather enter the Avīci Hell with my own body and suffer all kinds of pain—for such a person to receive an evil retribution is impossible.
1.30
Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! If you wish to shed the ordinary and enter the sagehood, you should rely on the Buddha's words and practice according to the teachings. Do not shrink from slight suffering and give rise to laziness; you ought to exert yourselves to repent and extinguish offenses. The sūtra says: 'Offenses arise from causes and conditions, and also cease through causes and conditions.' Since we have not yet escaped the category of ordinary mortals and are heavily deluded in whatever we encounter, without relying on repentance there is no way to attain transcendence. Together today let us arouse a valiant mind and give rise to the intention to repent. The power of repentance is inconceivable. How is this known? King Ajātaśatru committed offenses of great immediacy, yet with shame, conscience, repentance, and self-rebuke, he endured heavy suffering lightly. Furthermore, this method of repentance enables practitioners to attain peaceful and stable bliss. If one can set tasks for oneself, exert effort, lay bare one's sincerity completely, and bow touching the forehead to the ground in repentance, taking ultimate refuge as the goal, that it should fail to resonate with all buddhas has never occurred. The retribution for evil karma is as unerring as shadows and echoes; one should feel fear and repent to the utmost pain. Let each, with a dedicated mind and equal earnestness, prostrate with the five limbs touching the ground, contemplate in mind, and utter these words: From afar we invite all buddhas to confer their pity together.
1.31
We pray that you rescue us from our suffering and distress; / Great compassion covers all. / Everywhere emit pure radiance / To eradicate the darkness of folly.
Be mindful of me and of all, / Just now beset by the torments of hell; / You must surely come to where I am, / Bestowing the attainment of peace and joy.
I now bow my head in worship / To those who hear names and rescue from distress; / Together I now take refuge / In the Compassionate Father of the world.
1.32
Namo Maitreya Buddha. Namo Śākyamuni Buddha. Namo Vajrapramardī Buddha. Namo Ratnaprabha Buddha. Namo Nāgeśvararāja Buddha. Namo Vīrasena Buddha. Namo Vīranandin Buddha. Namo Ratnāgni Buddha. Namo Ratnacandraprabha Buddha. Namo Amoghadaśin Buddha. Namo Ratnacandra Buddha. Namo Vimala Buddha. Namo Vigatamala Buddha. Namo Siṃhadhvaja Bodhisattva. Namo Siṃhavikrīḍita Bodhisattva. Namo Anantakāya Bodhisattva. Namo Avalokiteśvara Bodhisattva.
1.33
Furthermore, we take refuge in all the Three Jewels throughout the ten directions and the entirety of space. We only pray that you will without fail come and take pity on our sufferings from the three poisons, granting us peace and happiness and great nirvāṇa; that you will wash away our defilements with the water of great compassion, causing us to become ultimately pure as far as bodhi. May all beings in the six destinies and four modes of birth who have these sins likewise attain purity, and achieve anuttarā samyaksambodhi and ultimate liberation. Together, with sincere minds and equal poignancy, prostrating with our five limbs touching the ground, mindfulness in our hearts and words on our lips, we say: Since beginningless time down to the present day, we, [so-and-so] and others, have been shrouded by ignorance, entangled by the underlying afflictions of craving, bound by anger, fallen into the net of delusion, passed through the three realms, and traversed the six destinies, sinking in the ocean of suffering unable to pull ourselves out. Not recognizing past karmas and previous causes and conditions, we have destroyed our own pure livelihoods or destroyed those of others, destroyed our own brahma-conduct or destroyed that of others, destroyed our own pure precepts or destroyed those of others. Sins and evils such as these are limitless and boundless. Today, with shame and remorse, we repent, praying to eradicate and extinguish them.
1.34
We, [so-and-so] and others, once again with utmost sincerity prostrate with our five limbs touching the ground. Furthermore, since beginningless time down to the present day, based on body, speech, and mind, we have committed the ten unwholesome actions: in body, killing, stealing, and sexual misconduct; in speech, false speech, frivolous speech, divisive speech, and harsh cursing; in mind, covetousness, anger, and delusion. We have committed the ten unwholesome actions ourselves, instructed others to commit the ten unwholesome actions, praised the practices of the ten unwholesome actions, and praised those who commit the ten unwholesome actions—in a single thought, thus giving rise to forty kinds of evil. Sins such as these are limitless and boundless; today we repent, praying to eradicate and extinguish them.
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- 慈悲道場懺法 — Classical Chinese