慈悲道場懺法 10

English (machine translation) 10

Language: English

10.1

The Bodhisattva's Method of Dedication of Merit

Today, members of the assembly sharing this karmic endeavor! Together, we have already been able to withstand toil and endure suffering, cultivating such immeasurable wholesome roots as these. It is fitting that each person again generate this thought: 'May all the wholesome roots I have cultivated benefit all sentient beings and cause all sentient beings to be ultimately pure. Through these wholesome roots of repentance cultivated, may all sentient beings entirely eradicate the immeasurable pain and affliction of hells, hungry ghosts, animals, King Yama, and so forth. Through this repentance rite, may we act for sentient beings as a great refuge to extinguish the aggregates of suffering, act as a great protector to free them from afflictions, act as a refuge to deliver them from terror, act as a resting place to bring them to the stage of wisdom, act as a source of peace to enable them to attain the realm of ultimate peace, act as a great radiance to dispel the darkness of delusion, act as a great lamp to enable them to abide in ultimate purity and brightness, and act as a great guide to enable them to enter the methods of skillful means and attain the body of pure wisdom.'

10.3

Today, members of the assembly sharing this karmic endeavor! Such dharmas as these are how a bodhisattva-mahāsattva, for the sake of enemies and kin alike, jointly dedicates all wholesome roots to all sentient beings equally without distinction, entering the contemplation of equality without thoughts of enemy or kin, and constantly regarding all sentient beings with eyes of love. If sentient beings harbor hatred toward the bodhisattva and give rise to a rebellious mind, the bodhisattva serves as a true kalyāṇamitra, skillfully taming their minds and expounding the profound Dharma for them. Just as the great ocean cannot be ruined by any poison, so too is the bodhisattva: even when sentient beings are foolish, lacking in wisdom, ignorant of repaying kindness, and give rise to immeasurable evils, they cannot disturb the bodhisattva's bodhi-mind. Just as the bright sun shines universally on sentient beings and does not conceal its light on account of the blind, so too is the bodhisattva's bodhi-mind: it does not regress or vanish because of evil ones, nor does the bodhisattva abandon wholesome roots because sentient beings are difficult to tame. A bodhisattva-mahāsattva has pure faith in all wholesome roots, nurtures great compassion, and with a profound mind dedicates all wholesome roots universally for sentient beings—not merely in words. Toward all sentient beings, they generate a joyful mind, a clear and pure mind, a pliant mind, a mind of compassion and loving-kindness, a loving mind, an embracing mind, a beneficial mind, a peaceful and happy mind, and a supreme mind, dedicating all wholesome roots. Since the bodhisattva-mahāsattva makes such dedications of wholesome roots, we today should also look up to and emulate such dedication of merit. Reflecting in mind and speaking with mouth: 'May whatever merit I dedicate cause all sentient beings to attain pure destinies, attain pure births, have their merit fulfilled, and be such that none in all worlds can ruin them; may their merit and wisdom be without end, their physical, verbal, and mental karma fully adorned; may they constantly see the Buddhas, listen to and accept the true Dharma with indestructible faith, be free from the net of doubts, remember and never forget it, purify their physical and verbal karma, and have their minds constantly abide in supreme and wondrous wholesome roots; may they forever leave behind poverty and be replete with the seven noble treasures, train in all that bodhisattvas learn, attain all wholesome roots and achieve equality, attain wondrous liberation and sarvākārajñatā, and attain eyes of loving-kindness toward all sentient beings. May their physical faculties be pure and their speech fluent and wise; may they give rise to all goods with minds unstained, enter the profound Dharma to embrace all, and abide together in the non-abiding abode of the Buddhas. May all our dedications of merit be completely like those made by the bodhisattva-mahāsattvas of the ten directions: as vast as dharmatā and as ultimate as empty space. May we, [so-and-so] and the rest, attain our wishes as vowed and fulfill the bodhi vow, and may the four modes of birth and the six destinies together attain their wishes as vowed.' Once again, let us with redoubled earnestness cast our five limbs to the ground, and take refuge in the worldly Father of Great Compassion and Loving-kindness:

10.4

Namo Maitreya Buddha;
Namo Śākyamuni Buddha;
Namo Tejasampanna Buddha;
Namo Dṛṣṭiprabhāsa Buddha;
Namo Kusalakarmavipāka Buddha;
Namo Kusalatoṣa Buddha;
Namo Aśoka Buddha;
Namo Ratnaprabhāsa Buddha;
Namo Īryāpatha Buddha;
Namo Puṇyakāma Buddha;
Namo Guṇasāgara Buddha;
Namo Kṣīṇalakṣaṇa Buddha;
Namo Māravidhaṃsana Buddha;
Namo Kṣīṇamāra Buddha;
Namo Hīnamārgātigāmin Buddha;
Namo Akṣobhyamati Buddha;
Namo Varuṇa Buddha;
Namo Viśuddhamāra Buddha;
Namo Gaṇottamarāja Buddha;
Namo Priyaprabhāsa Buddha;
Namo Bodhilakṣaṇa Buddha;
Namo Jñānaprabhāsa Buddha;
Namo Satatasamitābhiyukta Bodhisattva;
Namo Anikṣiptadhura Bodhisattva;
Namo Anantakāya Bodhisattva;
Namo Avalokiteśvara Bodhisattva.

10.5

We also take refuge in all the Three Jewels throughout space in the ten directions.

10.6

May they, with the power of compassion and loving-kindness, together extend their embrace, so that our mind of dedication of merit may be fully accomplished. If we, [so-and-so] and the rest, possess immeasurable great evil karmic transgressions, should suffer immeasurable and boundless agonizing pain, and are unable to pull ourselves out of the evil destinies, thereby going against our generation of bodhicitta today, going against the bodhisattva conduct, and going against the bodhi vows: may the bodhisattvas of the great earth in the ten directions and all the noble ones, with minds of compassion and loving-kindness not violating their original vows, assist [so-and-so] and the rest to rescue all sentient beings in those three wretched paths and enable them to attain liberation. We pray that they will not abandon sentient beings because of suffering, but will shoulder the heavy burden for us and fulfill the vow of equality, delivering all sentient beings from birth, old age, sickness, death, sorrow, lamentation, pain, affliction, and immeasurable tribulations, so that all sentient beings may become completely pure, be replete with wholesome roots, achieve ultimate liberation, abandon the multitudes of Māras, keep far away from evil acquaintances, draw near to good friends and truly wholesome kin, accomplish pure karma, completely extinguish all suffering, be replete with the immeasurable practices and vows of bodhisattvas, joyfully see the Buddhas, attain omniscience, and return again to deliver all sentient beings.

10.7

Having concluded the dedication of merit, we should next make vows regarding the six sense faculties.

10.8

Making Vows: Section Four

10.9

We also wish that today the members of the assembly sharing this karmic endeavor in the bodhimaṇḍa will each make vows as follows: In examining whence all evils arise, they all depend on the six sense faculties; thus the six sense faculties are the root of all disasters. Though they are the root of disasters, they can also bring about immeasurable meritorious karma. Therefore the Śrīmālā-sūtra says: 'Guard the six sense faculties and purify body, speech, and mind.' Taking this meaning as proof of the root that gives rise to goodness, we make great vows regarding the six sense faculties.

10.10

First: Making Vows Regarding the Eye Faculty

10.11

May the assembly sharing this karmic endeavor in the bodhimaṇḍa today, extending broadly to all sentient beings of the four modes of birth and six destinies throughout the ten directions, from this day forth until bodhi: may their eyes constantly not see sights of greedy desire, insatiability, deceit, and illusion; not see sights of flattery, crooked charm, sycophancy, and intrigue; not see deceptive sights of dark and yellow, vermilion and purple; not see ugly sights of wrath, anger, and contention; not see sights of beating, affliction, and harming others; not see sights of slaughtering, tearing apart, injuring, and destroying sentient beings; not see sights of foolishness, lack of faith, doubt, and darkness; not see sights of lack of humility, lack of respect, arrogance, and conceit; not see sights of the ninety-six kinds of heterodox views; may their eyes constantly not see all such evil and unwholesome sights. May their eyes constantly see the serene forms of the eternally abiding Dharmakāya throughout all ten directions; constantly see the thirty-two marks of purple-burnished gold; constantly see the forms of the eighty secondary characteristics accompanying the body; constantly see the spectacle of devas and ṛṣis offering treasures and scattering flowers; constantly see the sight of five-colored light issuing from the [Buddha's] mouth to preach the Dharma and deliver people; constantly see the forms of emanated bodies and divided corporeal forms filling the ten directions; constantly see the sight of all Buddhas emitting light from the uṣṇīṣa to summon those with affinity to assemble. Furthermore, may their eyes constantly see the forms of the bodhisattvas, pratyekabuddhas, arhats, and the multitude of noble ones in the ten directions; constantly be able, together with all sentient beings and their retinues, to behold the form of the Buddha; constantly see the unmanifest nominal forms of all virtues; constantly see the forms of the pure flowers of the seven factors of awakening; constantly see the forms of the marvelous fruits of liberation; constantly see the sight of the assembly in today's bodhimaṇḍa rejoicing, praising the Dharma, and receiving it upon the crown of their heads; constantly see the sight of the four assemblies surrounding [the Buddha] to listen to the Dharma with thirsting admiration; constantly see the sight of all practicing giving, observing precepts, forbearance, and energetic striving; constantly see the sight of all silently absorbed in dhyāna contemplation and cultivating wisdom; constantly see the joyful sight of all sentient beings attaining the forbearance of non-arising and receiving predictions face to face; constantly see the sight of all ascending to vajra-like wisdom, severing the darkness of ignorance, and reaching the stage of succession to the Buddha; constantly see the sight of all bathing in the stream of Dharma and not retrogressing. Having completed the vows regarding the eye faculty, let us together with utmost sincerity cast the five limbs to the ground and take refuge in the Great Compassionate Father of the World.

10.12

Namo Maitreya Buddha. Namo Śākyamuni Buddha. Namo Śāntikara Buddha. Namo Brahmāyus Buddha. Namo Matiprasanna Buddha. Namo Divyaprabha Buddha. Namo Yathāgaṇarāja Buddha. Namo Dharaṇīṃdhara Buddha. Namo Ravipriya Buddha. Namo Rāhulacandra Buddha. Namo Puṣpaprabha Buddha. Namo Bhaiṣajyaguru Buddha. Namo Baladhara Buddha. Namo Puṇyapradīpa Buddha. Namo Pramodyaprabha Buddha. Namo Sughoṣa Buddha. Namo Dharmavaśavartin Buddha. Namo Brahmaghoṣa Buddha. Namo Mañjughoṣa Bodhisattva. Namo Mahāsthāmaprāpta Bodhisattva. Namo Anantakāya Bodhisattva. Namo Avalokiteśvara Bodhisattva.

10.13

And we further take refuge in all the Three Jewels throughout the ten directions and the entirety of empty space.

10.14

We pray that by the power of compassion and loving-kindness, you will jointly shield and protect us, so that [so-and-so] and the others may attain as we have vowed and fulfill our vows of bodhi (one bow).

10.15

Next, generating the vows regarding the ear faculty.

10.16

Furthermore, may the assembly sharing this karmic endeavor in the bodhimaṇḍa today, extending broadly to all sentient beings of the four modes of birth and six destinies throughout the ten directions, from this day forth until bodhi: may their ears constantly not hear the sounds of wailing, weeping, sorrow, and bitter lamentation; not hear the sounds of suffering in the Avīci Hell; not hear the roaring and thunderous boiling of cauldrons; not hear the sounds of sharp blades slicing and tearing on mountains of knives and trees of swords; not hear the sounds of immeasurable pain and distress across the partitions of the eighteen hells. Furthermore, from this day forth, may their ears constantly not hear the sounds of hungry ghosts suffering from hunger, thirst, and agonizing heat, seeking food and finding none; not hear the sounds of hungry ghosts moving whose joints burn with fire, sounding like five hundred carts. Furthermore, from this day forth, may their ears constantly not hear the sounds of animals with bodies five hundred yojanas large suffering intensely as they are bitten and devoured by tiny insects; not hear the sounds of those who defaulted on debts being born as camels, donkeys, horses, or oxen, constantly carrying heavy burdens and suffering distress under the lash and cane. May their ears constantly not hear the sounds of the eight sufferings such as separation from loved ones and association with the hated; not hear the sounds of the bitter retributions of the four hundred and four ailments; not hear the sounds of all evil and unwholesome things; not hear the sounds of bells, chimes, conches, drums, zithers, harps, jades, and gems that bewilder human minds. We only wish that all sentient beings, from this day forth, may constantly have their ears hear the eight tones of all Buddhas preaching the Dharma; constantly hear the sounds of impermanence, suffering, emptiness, and non-self; constantly hear the sounds of the eighty-four thousand pāramitās; constantly hear the sounds of all phenomena being merely nominal designations devoid of intrinsic nature; constantly hear the sound of all Buddhas preaching the Dharma with a single voice and each [being] understanding accordingly; constantly hear the sound that all sentient beings possess the Buddha-nature and the Dharmakāya is eternally abiding and imperishable; constantly hear the sounds of the bodhisattvas of the ten grounds cultivating vigorously with the voice of forbearance; constantly hear the sounds of attaining the comprehension of non-arising, skillfully entering the Buddha's wisdom, and transcending the three realms; constantly hear the sounds of the dharmakāya bodhisattvas entering the stream of the Dharma, contemplating both the ultimate and conventional truths simultaneously, and perfecting the myriad practices from thought-moment to thought-moment; constantly hear the sounds of the four fruits of the pratyekabuddhas and arhats of the ten directions; constantly hear the sound of Śakra preaching prajñā to the devas; constantly hear the sounds of the great beings in the stage of succession on the ten grounds preaching the practices of the stage of non-retrogression in the Tuṣita Palace; constantly hear the sound that myriad virtues converge together in attaining Buddhahood; constantly hear the sounds of the Buddhas praising and rejoicing with all sentient beings who are able to practice the ten wholesome deeds. May all sentient beings constantly hear the Buddhas' voices of praise, saying: 'Excellent! This person will soon achieve Buddhahood.' Having completed the vows regarding the ear faculty, let us together with utmost sincerity cast the five limbs to the ground and again take refuge in the Great Compassionate Father of the World.

10.17

Namo Maitreya Buddha. Namo Śākyamuni Buddha. Namo Sukarman Buddha. Namo Abhrāntamataye Buddha. Namo Mahāpradāna Buddha. Namo Yaśaḥkīrti Buddha. Namo Gaṇaprabha Buddha. Namo Guṇapravarta Buddha. Namo Lokeśvara Buddha. Namo Guṇadruma Buddha. Namo Mohaprahāṇa Buddha. Namo Apramāṇa Buddha. Namo Sucandra Buddha. Namo Anantapratibhānalakṣaṇa Buddha. Namo Ratnacandra Bodhisattva. Namo Candraprabha Bodhisattva. Namo Anantakāya Bodhisattva. Namo Avalokiteśvara Bodhisattva.

10.18

And we further take refuge in all the Three Jewels throughout the ten directions and the entirety of empty space.

10.19

We pray that by the power of compassion and loving-kindness, you will jointly gather and receive us, so that [so-and-so] and the others may attain as we have vowed and fulfill our vows of bodhi.

10.20

Next, generating the vows regarding the nose faculty.

10.21

Furthermore, may the assembly sharing this karmic endeavor in the bodhimaṇḍa today, extending broadly to all sentient beings of the six destinies, from this day forth until bodhi: may their noses constantly not smell the odors of killing living beings to savor food and drink; not smell the odors of hunting, setting fires, and burning and harming sentient beings; not smell the odors of steaming, boiling, roasting, and grilling sentient beings; not smell the odors of the thirty-six substances in the foul skin bag; not smell the bewitching scents of brocades, silks, gauzes, and damasks. Furthermore, may their noses not smell the odors of hell's flaying, searing, and rotting; not smell the odors of hungry ghosts suffering hunger and thirst, eating excrement, filth, pus, and blood; not smell the rank and impure odors of animals; not smell the odors of those lying sick upon their mats with no one to attend them, their sores rotting and hard to approach; not smell the foul and polluted odors of feces and urine; not smell the odors of corpses swelling, being eaten by worms, and decomposing. We only wish that the assembly and the sentient beings of the six destinies, from this day forth, may constantly have their noses smell the priceless fragrance of ox-head candana throughout the worlds of the ten directions; constantly smell the fragrance of the five-colored flowers of the udumbara; constantly smell the fragrance of the trees and flowers in the Nandana Grove; constantly smell the fragrance when the Dharma is preached in the Tuṣita Palace; constantly smell the fragrance during sportive pastimes in the Hall of the Sublime Dharma; constantly smell the fragrance of sentient beings in the ten directions practicing the five precepts, the ten wholesome deeds, and the six recollections; constantly smell the fragrance of the sixteen practices of all people on the seven expedient paths; constantly smell the fragrance of the numerous virtues of the pratyekabuddhas, trainees, and beyond-training of the ten directions; constantly smell the fragrance of the attainment of the undefiled state by those on the four fruits and the four paths towards them; constantly smell the fragrance of immeasurable bodhisattvas in the stages of Pramuditā, Vimalā, Prabhākarī, Arciṣmatī, Sudurjayā, Dūraṅgamā, Abhimukhī, Acalā, Sādhumatī, and Dharmameghā; constantly smell the fragrance of the fivefold Dharmakāya of precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation of the noble ones; constantly smell the fragrance of the bodhi of the Buddhas; constantly smell the fragrance of the thirty-seven aids to awakening, the contemplation of the twelve links of dependent origination, and the six pāramitās; constantly smell the fragrance of great compassion, the three foundations of mindfulness, the ten powers, the four fearlessnesses, and the eighteen unshared attributes; constantly smell the fragrance of the eighty-four thousand pāramitās; constantly smell the fragrance of the immeasurable, exceedingly sublime, and eternally abiding Dharmakāya of the ten directions. Having completed the vows regarding the nose faculty, let us together with utmost sincerity cast the five limbs to the ground and take refuge in the Great Compassionate Father of the World.

10.22

Namo Maitreya Buddha. Namo Śākyamuni Buddha. Namo Ṛtadharma Buddha. Namo Ārhadarhaṇa Buddha. Namo Śokottāraṇa Buddha. Namo Sukhasaṃvarta Buddha. Namo Lokamati Buddha. Namo Kāyapriya Buddha. Namo Suvāra Buddha. Namo Utpala Buddha. Namo Puṣpottama Buddha. Namo Anantapratibhānaprabha Buddha. Namo Śraddhāvanta Buddha. Namo Guṇavīrya Buddha. Namo Mañjuśrī Bodhisattva. Namo Vajragarbha Bodhisattva. Namo Anantakāya Bodhisattva. Namo Avalokiteśvara Bodhisattva.

10.23

And we further take refuge in all the Three Jewels throughout the ten directions and the entirety of empty space.

10.24

We pray that by the power of compassion and loving-kindness, you will jointly gather and receive us, so that [so-and-so] and the others may attain as we have vowed and fulfill our vows of bodhi.

10.25

Next, generating the vows regarding the tongue faculty.

10.26

10.27

Namo Maitreya Buddha. Namo Śākyamuni Buddha. Namo Satya Buddha. Namo Devarāja Buddha. Namo Uccaghoṣa Buddha. Namo Śraddhāviśuddha Buddha. Namo Bhāgīratha Buddha. Namo Puṇyamati Buddha. Namo Jvalana Buddha. Namo Anantaguṇa Buddha. Namo Skandhasaṃbhava Buddha. Namo Siṃhavikrīḍita Buddha. Namo Akṣobhya Buddha. Namo Śraddhāprasanna Buddha. Namo Ākāśagarbha Bodhisattva. Namo Sadāprarudita Bodhisattva. Namo Anantakāya Bodhisattva. Namo Avalokiteśvara Bodhisattva.

10.28

And we further take refuge in all the Three Jewels throughout the ten directions and the entirety of empty space.

10.29

We pray that by the power of compassion and loving-kindness, you will take pity on us, shield and protect us, so that [so-and-so] and the others may attain as we have vowed and fulfill our vows of bodhi.

10.30

Next, generating the vows regarding the body faculty.

10.31

We also vow that the assembly sharing this karmic endeavor in the bodhimaṇḍa today, extending broadly to all sentient beings in the ten directions, from this day forth until reaching bodhi, may their bodies never feel the tactile sensations of seductive depravities born of the five desires; never feel the tactile sensations of boiling caldrons, charcoal furnaces, freezing ice, and the like; never feel the burning, putrefying sensations of flames blazing upon the heads of hungry ghosts or molten copper being poured into their mouths; never feel the agony of animals being flayed and dismembered; never feel the pain of the four hundred and four ailments; never feel the unbearable touch of extreme heat and extreme cold; never feel the bites of mosquitoes, gnats, fleas, lice, and sundry vermin; never feel the harms inflicted by knives, staves, and poisons; and never feel any sensations of distress from hunger and thirst. May their bodies always feel the touch of the exquisite garments of the devas; always feel the touch of spontaneous ambrosia; always feel the cool touch that is neither cold nor hot; always feel the touch of vigor and ease, free from hunger, thirst, sickness, and affliction; always feel the touch of peaceful slumber and peaceful awakening, free from sorrow and fear; always feel the touch of gentle breezes blowing upon their bodies in the pure lands of the Buddhas of the ten directions; always feel the touch of bathing and cleansing body and mind in the seven-jeweled bathing pools of the pure lands of the Buddhas of the ten directions; always feel the touch free from the sufferings of old age, sickness, and death; always feel the touch of flying freely and listening to the Dharma alongside the bodhisattvas; and always feel the touch of the eightfold mastery of the nirvāṇa of the Buddhas. Having completed making vows for the body faculty, let us together with utmost sincerity prostrate ourselves with the five limbs touching the ground and take refuge in the Great Compassionate Father of the world.

10.32

Homage to Maitreya Buddha. Homage to Śākyamuni Buddha. Homage to Xingming Buddha. Homage to Longyin Buddha. Homage to Chilun Buddha. Homage to Caicheng Buddha. Homage to Shiai Buddha. Homage to Faming Buddha. Homage to Wuliangbaoming Buddha. Homage to Yunxiang Buddha. Homage to Huidao Buddha. Homage to Miaoxiang Buddha. Homage to Xukongyin Buddha. Homage to Xukong Buddha. Homage to Yuetsanjie Bodhisattva. Homage to Bhadrapāla Bodhisattva. Homage to Anantakāya Bodhisattva. Homage to Avalokiteśvara Bodhisattva.

10.33

We also take refuge in all such Three Jewels throughout the ten directions, exhausting the realm of empty space.

10.34

May they, through the power of compassion and loving-kindness, protect and gather us in, enabling [so-and-so] and the others to obtain what we have wished and fulfill our vows for bodhi.

10.35

Next, Making Vows for the Mind Faculty

10.36

We also vow that the assembly sharing this karmic endeavor in the bodhimaṇḍa today, extending broadly to all sentient beings in the ten directions, from this day forth until reaching bodhi, may their minds always understand that greed, anger, and delusion are perils; always understand that bodily killing, stealing, and sexual misconduct, as well as false speech, frivolous speech, double-tongued speech, and harsh speech are perils; always understand that killing one's father, harming one's mother, killing an arhat, shedding a Buddha's blood, and disrupting the harmonious Saṅgha are sins of uninterrupted retribution; always understand the retributive principles that slandering the Buddha, Dharma, and Saṅgha, and disbelieving in cause and effect, or in rebirth after death, entails; always understand to stay far from evil companions and draw close to good friends; always understand that consulting and receiving the teachings of the ninety-six kinds of heterodox teachers is wrong; always understand that the teachings of the three outflows, the five hindrances, and the ten entanglements are obstacles; and always understand that the three wretched paths are dread places of the excruciatingly severe suffering of birth and death. May their minds always understand that all sentient beings possess the Buddha-nature; always understand that the Buddhas are the Great Compassionate Fathers and the unexcelled King of Physicians; that all revered Dharma is the excellent medicine for the illnesses of sentient beings; and that all the worthy and noble ones are mothers nursing the sick sentient beings. May their minds always understand that taking refuge in the Three Jewels requires observing the five precepts and next practicing the ten wholesome deeds, and that such practices can bring forth supreme rewards among humans and devas. May they always understand that, not having escaped birth and death, one should practice the seven expedient contemplations, the heat and summit stages, and so forth; always understand that one should practice the sixteen noble minds of undefiled forbearance of suffering, first practicing the sixteen aspects of contemplation on the four noble truths; always understand that because the four truths are equal and signless, the four fruits are attained; always understand the general characteristics, specific characteristics, and all modes of phenomena; always understand the twelve links of dependent origination and the unceasing transmigration through the cause and effect of the three periods of time; always understand to practice the six perfections and the eighty thousand practices; always understand to sever the eighty-four thousand defilements; always understand that realizing non-arising necessarily severs birth and death; always understand to complete the stages and gradations of the ten abodes; always understand to sever the darkness of ignorance with the vajra-like mind and attain the unexcelled fruit; always understand that by penetrating the ultimate reality in a single illumination, myriad virtues are perfected, all afflictions and perils are exhausted, and great nirvāṇa is achieved; and always understand the ten powers, the four fearlessnesses, the eighteen unshared qualities, the immeasurable merits, and the immeasurable wholesome dharmas of the Buddha stage. Having completed making vows for the mind faculty, let us together with utmost sincerity prostrate ourselves with the five limbs touching the ground and take refuge in the Great Compassionate Father of the world.

10.37

Homage to Maitreya Buddha. Homage to Śākyamuni Buddha. Homage to Tianwang Buddha. Homage to Zhujing Buddha. Homage to Shancai Buddha. Homage to Dengyan Buddha. Homage to Baoyin Buddha. Homage to Renzhwwang Buddha. Homage to Luohoushou Buddha. Homage to An'wen Buddha. Homage to Shiziyi Buddha. Homage to Baomingwen Buddha. Homage to Deli Buddha. Homage to Bianjian Buddha. Homage to Aśvaghoṣa Bodhisattva. Homage to Nāgārjuna Bodhisattva. Homage to Anantakāya Bodhisattva. Homage to Avalokiteśvara Bodhisattva.

10.38

We also take refuge in all such Three Jewels throughout the ten directions, exhausting the realm of empty space.

10.39

May they, with a heart of compassion and loving-kindness, pity, protect, and gather us in, enabling [so-and-so] and the others to obtain what we have wished and fulfill our vows for bodhi.

10.40

Next, Making Vows for the Speech Faculty

10.41

We also vow that the great assembly, extending broadly to all sentient beings in the ten directions, from this day forth until reaching bodhi, may their mouths never disparage the Three Jewels; never slander those who propagate the sūtras by speaking of their faults; never say that doing good brings no pleasant reward or that doing evil brings no painful fruit; never say that upon human death there is total annihilation without rebirth; never speak of things that are unprofitable and harmful to others; never speak of scriptures composed by non-Buddhists of wrong views; never teach people to commit the ten unwholesome deeds; never teach people to commit the five heinous acts of uninterrupted retribution; never praise or publicize others' evil; never speak of vulgar, unmeaningful jokes and jesting; never teach people to have erroneous faith in heterodox ghosts and spirits; never evaluate people's beauty or ugliness; never angrily berate parents, teachers, elders, and virtuous friends; never encourage people to commit sins; and never prevent people from creating merit. May their mouths always praise the Three Jewels; praise those who propagate the Dharma and speak of their merits; show people the retribution of good and evil; always speak so as to awaken people to the truth that bodily death does not destroy the spirit; always utter wholesome words that benefit others; always speak of the Tathāgata's revered sūtras in twelve divisions; always state that all sentient beings possess the Buddha-nature and shall attain eternity, bliss, self, and purity; always teach people to filially serve parents and revere teachers and elders; always encourage people to take refuge in the Three Jewels and uphold the five precepts, the ten wholesome deeds, and the six recollections; always praise and chant the sūtras, singing hymns in praise of all wholesome things; and always teach people to draw close to good friends and stay far from evil companions. May their mouths always speak of the immeasurable merits of the ten abodes and the Buddha stage, causing people to cultivate pure land practices and adorn the ultimate fruit; always teach people to diligently pay homage to the Three Jewels; always teach people to erect images and make various offerings; always teach people to perform all wholesome deeds as if putting out a fire on their heads; and always teach people to rescue the destitute and relieve the suffering without a moment's rest. Having completed making vows for the speech faculty, let us together with utmost sincerity prostrate ourselves with the five limbs touching the ground and take refuge in the Great Compassionate Father of the world.

10.42

Homage to Maitreya Buddha. Homage to Śākyamuni Buddha. Homage to Shihua Buddha. Homage to Gaoding Buddha. Homage to Wupianbiancai Buddha. Homage to Chabyeljigyeon Buddha. Homage to Shiziya Buddha. Homage to Lituobu Buddha. Homage to Fude Buddha. Homage to Fadengshan Buddha. Homage to Maudgalyāyana Buddha. Homage to Wuyouguo Buddha. Homage to Yisi Buddha. Homage to Leputi Buddha. Homage to Siṃhavikrīḍita Bodhisattva. Homage to Siṃhavikrāmin Bodhisattva. Homage to Anantakāya Bodhisattva. Homage to Avalokiteśvara Bodhisattva.

10.43

We also take refuge in all such Three Jewels throughout the ten directions, exhausting the realm of empty space.

10.44

May they, through the power of compassion and loving-kindness, protect and gather us in, enabling [so-and-so] and the others to obtain what we have wished and fulfill our vows for bodhi.

10.45

Dharma Gates of Diverse Practices

10.46

We also vow that all sentient beings in the four modes of birth and the six destinies, throughout the ten directions and exhausting the realm of empty space, may each, after making vows today, be fully endowed with the Dharma gates of diverse practices: the Dharma gate of devoutly believing in, loving, and respecting the Three Jewels; the Dharma gate of harboring no doubt and being steadfast; the Dharma gate of desiring to cut off arising evils through diligent repentance; the Dharma gate of aspiring to purity by being mindful of repentance; the Dharma gate of personal mental purity protecting the body; the Dharma gate of eternally purifying the four speech actions to protect the mouth; the Dharma gate of not violating the three karmic actions to protect the mind; the Dharma gate of fulfilling all aspirations toward bodhi; the Dharma gate of supreme non-harming through a compassionate mind; the Dharma gate of transforming others to establish virtue through a loving mind; the Dharma gate of not disparaging others through a joyful mind; the Dharma gate of not deceiving others through sincere faith; the Dharma gate of desiring to extinguish the three wretched paths through the Three Jewels; the Dharma gate of being ultimately free from falsehood through truthfulness; the Dharma gate of relinquishing harm without arrogance toward oneself or others; the Dharma gate of abandoning fetters without hesitation; the Dharma gate of non-contention by cutting off litigious thoughts; and the Dharma gate of practicing impartiality in accord with the right.

10.47

We also vow that sentient beings may be endowed with such immeasurable Dharma gates:

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The Dharma gate of the mind's inclination, contemplating the mind as like an illusion; the Dharma gate of mental cessation, renouncing the roots of unwholesomeness; the Dharma gate of the bases of psychic power, rendering body and mind light and supple; the Dharma gate of the faculty of faith, never wishing to regress; the Dharma gate of the faculty of vigor, never abandoning the wholesome yoke; the Dharma gate of the faculty of mindfulness, skillfully cultivating the deeds of the path; the Dharma gate of the faculty of concentration, gathering the mind into the right path; the Dharma gate of the faculty of wisdom, contemplating impermanence and emptiness; the Dharma gate of the power of faith, surpassing the mighty sway of Māra; the Dharma gate of the power of vigor, going forth never to return; the Dharma gate of the power of mindfulness, never forgetting or forsaking; the Dharma gate of the power of concentration, extinguishing myriad delusions; the Dharma gate of the power of wisdom, circulating and moving freely; the Dharma gate of awakening through vigor, accumulating the practices of the Buddha path; the Dharma gate of right concentration, attaining samādhi; and the Dharma gate of pure nature, taking no delight in other vehicles.

10.49

May all sentient beings fully possess all such eighty thousand Dharma gates of the bodhisattva-mahāsattvas, purify the Buddha lands, admonish and transform the stingy and envious, deliver all from the places of evil and the eight difficult conditions, gather in those who are contentious and wrathful, diligently practice all wholesome deeds to gather in the indolent, and possess concentrated minds and psychic powers to gather in those with distracted thoughts. Having finished making vows, let us together with utmost sincerity prostrate ourselves with the five limbs touching the ground and take refuge in the Great Compassionate Father of the world.

10.50

Homage to Maitreya Buddha. Homage to Śākyamuni Buddha. Homage to Fatianjing Buddha. Homage to Duanshili Buddha. Homage to Jishili Buddha. Homage to Huihua Buddha. Homage to Jianyin Buddha. Homage to Anle Buddha. Homage to Miaoyi Buddha. Homage to Aijing Buddha. Homage to Canquiyan Buddha. Homage to Miaoji Buddha. Homage to Yule Buddha. Homage to Louzhi Buddha. Homage to Bhaiṣajyarāja Bodhisattva. Homage to Bhaiṣajyasamudgata Bodhisattva. Homage to Anantakāya Bodhisattva. Homage to Avalokiteśvara Bodhisattva.

10.51

We also take refuge in all such Three Jewels throughout the ten directions, exhausting the realm of empty space.

10.52

May they, through the power of compassion and loving-kindness, rescue, protect, and gather us in, enabling sentient beings of the three realms, the six destinies, and the four modes of birth, through the merit and conditions of generating the aspiration and making vows in today's Repentance Rite of the Compassionate Bodhimaṇḍa, to each be fully endowed with merit and wisdom, and through the power of psychic faculties to attain sovereignty according to their minds' desires. Having finished making vows, next should follow the entrustment and propagation.

10.53

Entrustment, Part Five

10.54

Today, members of the assembly sharing this karmic endeavor in the bodhimaṇḍa! Together we have already made vows for the sentient beings of the six destinies and four modes of birth; next, we entrust sentient beings to the great bodhisattvas, praying that with minds of compassion and loving-kindness they will together embrace and protect them. Through the karmic causes and conditions of today's repentance and making vows, may all sentient beings joyfully seek the unexcelled field of merit, deeply believing that making offerings to the Buddha brings immeasurable recompense. May all sentient beings single-mindedly turn toward the Buddha and fully attain immeasurable, pure retribution. May all sentient beings harbor no stinginess toward the Buddhas, being endowed with great giving without begrudging anything. Furthermore, may all sentient beings cultivate the unexcelled field of merit before the Buddhas, leave behind the vows of the two vehicles, practice the bodhisattva path, and attain the Tathāgatas' unobstructed liberation and sarvākārajñatā. Furthermore, may all sentient beings plant inexhaustible wholesome roots before the Buddhas and attain the Buddha's immeasurable merit and wisdom. Furthermore, may all sentient beings take hold of profound wisdom and be fully endowed with the pure, unexcelled king of wisdom. Furthermore, may all sentient beings wander with sovereignty and attain the Tathāgatas' unobstructed supernatural powers that reach everywhere. Furthermore, may all sentient beings embrace the Mahāyāna, attain the immeasurable modes of wisdom, and dwell securely and unmovingly. Furthermore, may all sentient beings fully accomplish the supreme field of merit, all capable of giving birth to the stage of all-knowledge. Furthermore, may all sentient beings harbor no resentment toward any Buddha, planting all wholesome roots and joyfully seeking the Buddha's wisdom. Furthermore, may all sentient beings, by means of wonderful expedients, journey to all adorned Buddha-lands, penetrating deeply into the dharmadhātu in a single thought without fatigue. Furthermore, may all sentient beings attain incomparable bodies, capable of roaming throughout the worlds of the ten directions without weariness or aversion. Furthermore, may all sentient beings accomplish vast bodies, wandering at will, attaining the adornment of all Buddhas' supernatural powers and reaching the ultimate other shore, manifesting the Tathāgatas' sovereign supernatural powers throughout the realm of space in a single thought. Having already made such great vows, vast as the dharmatā and ultimate as empty space, may all sentient beings attain what they have vowed and fulfill the vow of bodhi. Together with utmost sincerity, let us make prostrations with our five limbs touching the ground: if we, [so-and-so] and the rest, should suffer painful retributions and be unable to save sentient beings, we entrust sentient beings to:

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the immeasurable and boundless bodhisattvas of the unborn dharmakāya throughout the realm of space; the immeasurable and boundless bodhisattvas of the undefiled rūpakāya throughout the realm of space; the immeasurable and boundless bodhisattvas who have generated the [bodhi]citta throughout the realm of space; Bodhisattva Master Aśvaghoṣa who revitalized the True Dharma; Bodhisattva Master Nāgārjuna who revitalized the Semblance Dharma; Anantakāya Bodhisattva throughout the ten directions and the realm of space; Avalokiteśvara Bodhisattva, Savior from Suffering, throughout the ten directions and the realm of space; Mañjuśrī Bodhisattva; Samantabhadra Bodhisattva; Siṃhavikrīḍita Bodhisattva; Siṃhavikrānta Bodhisattva; Siṃhadhvaja Bodhisattva; Siṃhakāra Bodhisattva; Dṛḍhavīrya Bodhisattva; Vajramati Bodhisattva; Apagata-skandha-nivāraṇa Bodhisattva; Śāntendriya Bodhisattva; Matyudgata Bodhisattva; Nityāpramukta-loka Bodhisattva; Bhaiṣajyarāja Bodhisattva; Bhaiṣajyasamudgata Bodhisattva; Ākāśagarbha Bodhisattva; Vajragarbha Bodhisattva; Nityodyukta Bodhisattva; Anikṣiptadhura Bodhisattva; Gadgadasvara Bodhisattva; Puṇyābhirāma Bodhisattva; Ratnacandra Bodhisattva; Candraprabha Bodhisattva; Sadāprarudita Bodhisattva; and Trailokya-samatikrānta Bodhisattva.

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Furthermore, we entrust them to all such bodhisattvas throughout the ten directions and the realm of space. May all bodhisattva-mahāsattvas, by the power of their fundamental vows and the power of their vows to deliver sentient beings, embrace and accept all sentient beings without end throughout the ten directions. May the bodhisattva-mahāsattvas not abandon any sentient beings, regarding them without discrimination just as a kalyāṇamitra does. May all sentient beings know the bodhisattvas' kindness, drawing close to them and making offerings to them. May all bodhisattvas embrace them with compassion and loving-kindness, causing all sentient beings to attain upright minds and follow closely behind the bodhisattvas without straying far from them. May all sentient beings follow the bodhisattvas' instructions without disobedience, attain firm minds that never forsake the kalyāṇamitra, and be free from all defilements with indestructible minds. Cause all sentient beings to spare neither their bodies nor their lives for the sake of the kalyāṇamitra, relinquishing all things and never disobeying their teachings. Cause all sentient beings to cultivate great compassion, stay far away from all evil, and, hearing the Buddha's True Dharma, be fully able to accept and uphold it. Cause all sentient beings to share the wholesome roots and karmic recompense of all bodhisattvas, making the bodhisattva practices and vows ultimately pure, fully endowing them with supernatural powers to act freely at will, riding the Mahāyāna to ultimately reach sarvākārajñatā without any laxity in between. Riding the vehicle of wisdom, may they reach the place of peace, attaining the unobstructed vehicle of ultimate sovereignty. From beginning to end—taking refuge in the Three Jewels, cutting off doubt and giving rise to faith, repentance and generating the bodhicitta, revealing the karmic retributions, leaving the hells, resolving animosities and rejoicing in oneself, making vows and dedication of merit, up to this entrustment—all merit is entirely bestowed upon all sentient beings throughout the ten directions and the realm of space.

10.57

May Maitreya Bhagavat presently bear witness for us, and may the Buddhas of the ten directions pity, shelter, and protect us, so that all we have repented and all we have vowed may be accomplished. May all sentient beings, together with our compassionate father, be born together in that land, participate in the first assembly to hear the Dharma and awaken to the Path, fully endowed with all merit and wisdom, no different from the bodhisattvas, entering the vajra-like mind and realizing samyaksambodhi.

10.58

Praising the Buddha and Aspirational Prayer

10.59

The Tathāgata, Arhat, Samyaksambuddha is fully endowed with the three virtues, delivers immeasurable people, and eradicates the suffering of birth and death. Through the karmic causes and conditions of today's repentance and revering the Buddhas, may all sentient beings individually attain completeness and achieve what they desire, fulfilling the vow of bodhi. May all the vows made today by [so-and-so] and the rest be equal to all the inexhaustible vows made by all the Buddhas and great bodhisattvas throughout the ten directions and the realm of space. Our vows now are also like this: vast as the dharmatā, ultimate as empty space, reaching to the end of the future and exhausting all kalpas. Just as sentient beings cannot be exhausted, so my vows cannot be exhausted; just as worlds cannot be exhausted, so my vows cannot be exhausted; just as empty space cannot be exhausted, so my vows cannot be exhausted; just as the dharmatā cannot be exhausted, so my vows cannot be exhausted; just as nirvāṇa cannot be exhausted, so my vows cannot be exhausted; just as the appearance of Buddhas in the world cannot be exhausted, so my vows cannot be exhausted; just as the wisdom of all Buddhas cannot be exhausted, so my vows cannot be exhausted; just as the objects of mind cannot be exhausted, so my vows cannot be exhausted; just as the arising of wisdom cannot be exhausted, so my vows cannot be exhausted; just as the seeds of worldly paths, the seeds of Dharma paths, and the seeds of paths of wisdom cannot be exhausted, so my vows cannot be exhausted. Only if these ten things could be exhausted could my vows ever be exhausted. In all things we offer vandana to the holy assembly of the three vehicles.

10.60

Repentance Rite of the Compassionate Bodhimaṇḍa, Fascicle Ten

Linked texts (1)

慈悲道場懺法 — Classical Chinese