慈悲道場懺法 2

English (machine translation) 2

Language: English

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! Together we have already washed away the defilements of the mind, and the heavy obstacles of the ten unwholesome actions are completely cleansed without residue. The encumbrances of karma having been dispelled, both inside and outside are pure. Next, we should look up to and learn the direct path practiced by bodhisattvas; merit and wisdom arise from it, which is why the Buddhas constantly praise generating this mind. Because this bodhimaṇḍa can accomplish this matter, we only pray that the assembly will each firm their resolve, not letting the years of life pass away while waiting for time to run out, and not letting them pass in vain, for regret afterwards will be of no avail. Together we meet with an auspicious time today; we should not let afflictions shroud our minds day and night, but ought to exert our efforts to generate the bodhicitta. The bodhicitta is none other than the Buddha-mind. Its merit and wisdom cannot be measured, even if spoken of for a single thought-moment, not to mention many thought-moments. Even if one were to cultivate limitless merits throughout kalpas, or fully practice other wholesome deeds in this present life, it would not equal a ten-thousandth part of generating this mind; no calculation, number, or simile can exhaust it. Furthermore, if a person only performs meritorious deeds without generating the unexcelled path-mind of bodhi, it is like plowing a field without planting seeds: when there are no sprouts, where can one look for fruit? For this reason, one must generate the bodhicitta as the cause and condition for realization, above to repay the Buddha's kindness, and below to pull out all beings [from suffering]. Therefore, the Buddha praised the devaputras, saying: 'Excellent, excellent! It is just as you have said. Generating the bodhicitta for the sake of benefiting all sentient beings is the foremost offering to the Tathāgata. Moreover, generating the bodhicitta should not be done only once; one should generate it repeatedly, causing the bodhicitta to continue without interruption.' Hence the sūtra says: 'Before Buddhas as numerous as the sands of nayutas of Ganges Rivers, they generated great wholesome vows.' Thus we know that the instances of generating this mind are limitless. Furthermore, in generating the bodhicitta, one can generate this mind simply by encountering a kalyāṇamitra; it is not necessary to meet a Buddha appearing in the world. For instance, when Mañjuśrī first turned toward bodhi, it was in fact because of a woman that he generated his initial aspiration. This ritual model does not presumptuously declare its aspiration as an ordinary being; it truly arises from thirsting for and looking up to the Mahāyāna and coveting the Buddhadharma, relying on the various sūtras to draw similes from worldly affairs, seeing no difference between enemies and loved ones, and regarding the six destinies as of a single mark, wishing that through this wholesome root all may together attain liberation. If you share in faith and understanding, you will know this is no frivolous discourse.

2.3

Today, members of the assembly sharing this karmic endeavor in the bodhimaṇḍa! To generate the bodhicitta, one must give rise to contemplation: first focus on those dear to you, and at the time of tying mindfulness, be mindful of one's own parents, teachers, elders, and relatives; also be mindful of the hells, hungry ghosts, and animals; also be mindful of all the devas, immortals, and all good spirits; also be mindful of all human beings in the human destiny—how shall those who are undergoing suffering be saved? Having seen them, give rise to contemplation and form this thought: 'Only the great mind can pull out their suffering.' If one contemplation is accomplished, one should form a second contemplation; when the second contemplation is accomplished, one should form a third contemplation; when the third contemplation is accomplished, form the contemplation filling a single room; when the single room is accomplished, fill one yojana; when one yojana is filled, fill Jambudvīpa; when Jambudvīpa is filled, fill the three continents; gradually expanding in this way, fill the worlds of the ten directions. See the sentient beings of the eastern direction as all being one's fathers; the sentient beings of the western direction as all being one's mothers; the sentient beings of the southern direction as all being one's elder brothers; the sentient beings of the northern direction as all being one's younger brothers; the sentient beings of the nadir as all being one's sisters; the sentient beings of the zenith as all being one's teachers and elders; and those of the remaining four intermediate directions as all being śramaṇas, brāhmaṇas, and the like. Having seen this, form the thought: 'If they undergo suffering, I will consider it as my own; I will go to where these persons are, tend to their bodies and massage them, vowing to pull out their suffering.' Having obtained liberation for them, preach the Dharma for them, praising the Buddha, praising the Dharma, and praising the assembly of bodhisattvas. Having made these praises, joy arises in the mind, seeing them receive happiness as no different from oneself. Today, members of the assembly sharing this karmic endeavor in the bodhimaṇḍa! Generating the bodhicitta should be like this: not abandoning suffering, yet delivering sentient beings. Let us all together, with equal anguish, prostrate with the five limbs touching the ground, and in our minds contemplate and with our mouths utter this vow: 'We, [so-and-so] and the rest, from this day forth until reaching the bodhimaṇḍa, during the interval, wherever we may take birth, may we encounter kalyāṇamitras and constantly generate the mind of unexcelled bodhi. If in the three wretched paths or fallen into the eight difficulties, may we constantly remember to generate the bodhicitta, causing the bodhicitta to continue without interruption.' (One prostration)

2.4

Today, members of the assembly sharing this karmic endeavor in the bodhimaṇḍa! You should arouse a valiant mind, make profound vows, and generate the bodhicitta; with equal anguish, prostrate with the five limbs touching the ground, and take refuge in the Great Compassionate and Loving Father of the world:

2.5

Namo Maitreya Buddha / Namo Śākyamuni Buddha / Namo Śūradatta Buddha / Namo Śuddha Buddha / Namo Śuddhadatta Buddha / Namo Varuṇa Buddha / Namo Varuṇadeva Buddha / Namo Dṛḍhadharma Buddha / Namo Candanaśrī Buddha / Namo Amitaprabha Buddha / Namo Prabhāśrī Buddha / Namo Aśokaśrī Buddha / Namo Nārāyaṇa Buddha / Namo Kusumaprabha Buddha / Namo Dṛḍhavīrya Bodhisattva / Namo Vajramati Bodhisattva / Namo Anantakāya Bodhisattva / Namo Avalokiteśvara Bodhisattva.

2.6

And furthermore, we take refuge in all the Three Jewels throughout the ten directions to the ends of space. We, [so-and-so] and the rest, now before all the Three Jewels of the ten directions, generate the bodhicitta: from this day forth until reaching the bodhimaṇḍa, practicing the bodhisattva path, we vow never to regress, constantly maintaining the mind to deliver sentient beings, constantly maintaining the mind to settle sentient beings, constantly maintaining the mind to protect sentient beings. If sentient beings do not attain Buddhahood, we vow never to attain samyaksambodhi beforehand. We beseech all the Buddhas of the ten directions, the bodhisattvas of the great grounds, and all the worthy and noble ones to bear witness for us now, causing all practices and vows of [so-and-so] and the rest to be completely fulfilled.

2.7

Today, members of the assembly sharing this karmic endeavor in the bodhimaṇḍa! Even if one practices many kinds of wholesome deeds for kalpas, one only attains the flower-recompense of humans and gods, but has not yet attained the true fruit of transcending the world. When life ends and blessings are exhausted, one falls back into the wretched destinies, one's body destroyed and oppressed by suffering, unable to deliver oneself; unless one establishes great vows and generates a vast mind, there is no way to forever leave the decay and affliction of birth and death. Today, we should solely fix our mindfulness on all Buddhas, arouse a steadfast resolve, and generate the bodhicitta. The merit of generating this mind cannot be weighed; the Buddhas and bodhisattvas cannot finish speaking of it; such wholesome power is inconceivable—how could one not with the utmost mind learn to be focused on one intention? The Great Collection Sūtra says: 'Just as a dark room of a hundred years can be broken by a single lamp.' Do not say that a single thought is slight and so fail to exert effort. Together let us kneel on both knees, wholeheartedly join our palms, universally contemplate all the Three Jewels of the ten directions, and in our minds contemplate and with our mouths utter: 'We, [so-and-so] and the rest, now before all the Buddhas of the ten directions, before all the revered Dharmas of the ten directions, before all the bodhisattvas of the ten directions, and before all the worthy and noble ones of the ten directions, kneel on both knees and join our palms with straightforward minds and right mindfulness, giving rise to an earnest mind, a heedful mind, a settled mind, a mind delighting in the wholesome, a mind to deliver all, a mind to protect all, and a mind equal to all Buddhas, generating the bodhicitta. We, [so-and-so] and the rest, from this day forth until sitting at the bodhimaṇḍa, will not attach to the minds of humans and devas, will not give rise to the minds of śrāvakas, and will not give rise to the minds of pratyekabuddhas; we will only give rise to the Mahāyāna mind, the mind seeking sarvākārajñatā, and the mind fulfilling anuttarā samyaksambodhi. We only beseech all the Buddhas throughout the ten directions to the ends of space, the bodhisattvas of the great grounds, and all the noble ones, by the power of their fundamental vows to bear witness for us now, and by the power of their compassion and loving-kindness to aid and embrace us, so that the mind generated today by [so-and-so] and the rest may remain steadfast and never regress wherever we are born. Even if in the three wretched paths or fallen into the eight difficulties, receiving various bodies and suffering various afflictions hard to bear and endure within the three realms, we vow never to regress or lose today's great mind because of suffering. We would rather enter the great fire-wheel of the Avīci Hell to suffer various torments, but vow never to regress or lose today's great mind because of suffering. May this mind and this vow be equal to the minds of all Buddhas and identical to the vows of all Buddhas.' Once again, with utmost sincerity, we bow our heads in homage to the Three Jewels.

2.8

We, [so-and-so] and the rest, from now on until becoming Buddhas, will not abandon two things: knowing all phenomena are empty, and not abandoning all sentient beings. Together with utmost sincerity and equal anguish, prostrating with the five limbs touching the ground, in our minds contemplate and with our mouths utter: 'We, [so-and-so] and the rest, do not seek unexcelled bodhi for our own sakes, but take unexcelled bodhi to rescue and aid all sentient beings. From now on until becoming Buddhas, we vow to shoulder the burden of immeasurable and boundless all sentient beings, giving rise to great compassion and loving-kindness to the end of future time. If sentient beings have grave sins in the three wretched paths or distress in the six destinies, we, [so-and-so] and the rest, vow not to avoid myriad sufferings, using our bodies to rescue and protect them, so that these sentient beings may attain a ground of security.' We rely solely on all the Buddhas throughout the ten directions to the ends of space:

2.9

Namo Maitreya Buddha / Namo Śākyamuni Buddha / Namo Padmaprabhāvikrīḍitābhijña Buddha / Namo Dhanadharmika Buddha / Namo Guṇasmṛti Buddha / Namo Yaśodatta Buddha / Namo Rohita-arci-ketu-rāja Buddha / Namo Suvikrāntagāmin Buddha / Namo Ratnapadmavikrāmin Buddha / Namo Ratnapadmasupratiṣṭhita-śālarāja Buddha / Namo Yuddhajaya Buddha / Namo Vikrāntagāmin Buddha / Namo Samantaprasādhanaśrī Buddha / Namo Sarvanīvaraṇaviṣkambhin Bodhisattva / Namo Śāntendriya Bodhisattva / Namo Anantakāya Bodhisattva / Namo Avalokiteśvara Bodhisattva.

2.10

May they, by the power of their great compassion and loving-kindness, bear witness for us now, so that [so-and-so] and the rest, generating the bodhicitta and practicing the bodhisattva path today, may fully accomplish them wherever we are born, and in all lands we reach, completely liberate all. Once again, with utmost sincerity, prostrating with the five limbs touching the ground, we bow our heads in homage to all the Three Jewels of the ten directions. (One prostration)

2.11

We, [so-and-so] and the rest, do not seek unexcelled bodhi for our own sakes, but take unexcelled bodhi to deliver all sentient beings of the ten directions. From now on until becoming Buddhas, if there are sentient beings who are ignorant and in darkness, who do not know the true Dharma and give rise to various aberrant views, and furthermore if there are sentient beings who, although cultivating the path, do not comprehend the characteristics of dharmas—toward such sentient beings down through the future, we, [so-and-so] and the rest, vow by the power of the Buddha, the power of the Dharma, and the power of the worthy and noble ones, through various skillful means, to cause them to enter the Buddha's wisdom and cause these sentient beings to fully accomplish sarvākārajñatā. Together with utmost sincerity and equal anguish, prostrating with the five limbs touching the ground, take refuge in all the Buddhas throughout the ten directions to the ends of space:

2.12

Namo Maitreya Buddha / Namo Śākyamuni Buddha / Namo Samantaprabha Buddha / Namo Samantaprabhāsa Buddha / Namo Samantaśuddha Buddha / Namo Tamālapatracandana-gandha Buddha / Namo Candanaprabha Buddha / Namo Maṇiketu Buddha / Namo Ratnagarbhamani-saṃcaya Buddha / Namo Sarvalokapriyadarśanottama-mahāvīrya Buddha / Namo Maṇiketudīpapradīpa Buddha / Namo Jñānolka-pradīpa Buddha / Namo Sāgaraguṇaprabhāsa Buddha / Namo Vajradṛḍha-samantavikiraṇaprabha Buddha / Namo Mahābalavīrya Buddha / Namo Mahākāruṇikaprabha Buddha / Namo Maitrībalarāja Buddha / Namo Maitrīgarbha Buddha / Namo Matyudgata Bodhisattva / Namo Sadā-anapagataloka Bodhisattva / Namo Anantakāya Bodhisattva / Namo Avalokiteśvara Bodhisattva.

2.13

We beseech the Buddhas and all the great bodhisattvas, by the power of great compassion and loving-kindness, the power of great wisdom, the inconceivable power, the immeasurable sovereign power, the power of subduing the four māras, the power of severing the five hindrances, the power of eliminating all afflictions, the immeasurable power of purifying the defilements of karma, the immeasurable power of developing contemplative wisdom, the immeasurable power of developing uncorrupted wisdom, the immeasurable and boundless power of supernatural transformations, the immeasurable power of delivering sentient beings, the immeasurable power of protecting sentient beings, the immeasurable power of comforting sentient beings, the immeasurable power of cutting off suffering and afflictions, the immeasurable power of liberating from the hells, the immeasurable power of saving hungry ghosts, the immeasurable power of pulling out animals, the immeasurable power of embracing and transforming asuras, the immeasurable power of gathering in the human destiny, the immeasurable power of ending the outflows of devas and immortals, the power of fully adorning the ten grounds, the power of fully adorning pure lands, the power of fully adorning bodhimaṇḍas, the power of fully adorning the merits of the Buddha fruit, the power of fully adorning the wisdom of the Buddha fruit, the power of fully adorning the Dharmakāya, the power of fully adorning unexcelled bodhi, the power of fully adorning the great nirvāṇa, the immeasurable and inexhaustible power of merit, and the immeasurable and inexhaustible power of wisdom—by such immeasurable, boundless, sovereign, and inconceivable powers, not violating their original vows, not violating their original resolves, to bestow them all upon all the four modes of birth and six destinies of the ten directions, and upon those who together generate the mind today, surely causing them all to attain the perfection of generating the mind, to fully accomplish the power of all merits, to fully accomplish the power of the vows of bodhi, and to fully accomplish the power of the practice of bodhi. Today, throughout the ten directions, whether in obscurity or manifest, whether enemies, kin, or neither enemies nor kin, across the four modes of birth and six destinies, with or without karmic affinity, to the utmost bounds of future time, may all sentient beings by means of this repentance rite forever attain purity, in all their places of birth together obtain as they vow, with a mind steadfast in one direction without regression, equally with the Tathāgatas together realizing samyaksambodhi. And even all later flowing sentient beings who may differ from this realm of vows, cause them all to enter into the ocean of great vows, immediately accomplishing merit and wisdom, together with the bodhisattvas completing the practices of the ten grounds, fully possessing sarvākārajñatā, adorning unexcelled bodhi, and attaining ultimate liberation. (One prostration)

2.14

Chapter 5: Making Vows

2.15

Today, members of the assembly sharing this karmic endeavor in the bodhimaṇḍa! We have already generated the great mind together, leaping with boundless joy. We should further make such great vows; with equal anguish, prostrating with the five limbs touching the ground, take refuge in the Great Compassionate and Loving Father of the world.

2.16

Namo Maitreya Buddha. / Namo Śākyamuni Buddha. / Namo Candanaguhāvyūhavikrānta Buddha. / Namo Bhadraśrīpravara Buddha. / Namo Sadāpramuditendriya Buddha. / Namo Vipulavyūharāja Buddha. / Namo Vajrapuṣpa Buddha. / Namo Ratnaprabhāsa-śūnyatāvabhāsaprāptarāja Buddha. / Namo Gaganaratnapuṣpaprabha Buddha. / Namo Vaiḍūryavyūharāja Buddha. / Namo Samantadarśanarūpakāyaprabha Buddha. / Namo Acalajñānaprabha Buddha. / Namo Sarvamārarājadamanajita Buddha. / Namo Pratibhānaprabha Buddha. / Namo Jñānottama Buddha. / Namo Maitreya-ṛṣiprabha Buddha. / Namo Bhaiṣajyarāja Bodhisattva. / Namo Bhaiṣajyasamudgata Bodhisattva. / Namo Anantakāya Bodhisattva. / Namo Avalokiteśvara Bodhisattva.

2.17

We pray that with your inconceivable power you will jointly grant us your protection, enabling all the vows of [so-and-so] and the others to be fully accomplished, never to be forgotten in whatever places we may be born, ultimately attaining unexcelled bodhi and realizing samyaksambodhi. (One prostration.) Let each person reflect in mind and speak with mouth: 'From this day forth, may [so-and-so] and the others, life after life, age after age, wherever we may be, constantly be able to remember and generate the bodhicitta, making the bodhicitta continue without interruption. From this day forth, may [so-and-so] and the others, life after life, age after age, wherever we may be, constantly encounter immeasurable and boundless all Buddhas, constantly be able to make offerings to them, and have all articles of offering fully provided. From this day forth, may [so-and-so] and the others, life after life, age after age, wherever we may be, constantly protect and uphold all sūtras of the Mahāyāna Vaipulya, and have all articles of offering fully provided. From this day forth, may [so-and-so] and the others, life after life, age after age, wherever we may be, constantly encounter all immeasurable and boundless bodhisattvas of the ten directions, and have all articles of offering fully provided. From this day forth, may [so-and-so] and the others, life after life, age after age, wherever we may be, constantly encounter all immeasurable and boundless worthies and noble ones of the ten directions, and have all articles of offering fully provided. From this day forth, may [so-and-so] and the others, life after life, age after age, wherever we may be, constantly repay the compassionate kindness that shelters and protects us, with all our provisions fulfilling their wishes. From this day forth, may [so-and-so] and the others, life after life, age after age, wherever we may be, constantly encounter upādhyāyas and ācāryas, with whatever offerings they should receive being fulfilled as we wish. From this day forth, may [so-and-so] and the others, life after life, age after age, wherever we may be, constantly encounter mighty kings, together revitalizing the Three Jewels so that they never perish. From this day forth, may [so-and-so] and the others, life after life, age after age, wherever we may be, constantly adorn the Buddha-realms, so that the names of the three poisons and the eight difficulties do not exist. From this day forth, may [so-and-so] and the others, life after life, age after age, wherever we may be, attain the four unhindered knowledges and possess the six supernatural powers, having them perpetually manifest before us and never forgotten, thereby teaching and transforming all sentient beings.' Let us together, with utmost sincerity and equal poignancy, prostrate with the five limbs touching the ground, and take refuge in the Great Compassionate Father of the World.

2.18

Namo Maitreya Buddha. / Namo Śākyamuni Buddha. / Namo Lokaviśuddhaprabha Buddha. / Namo Śāntacandrasvaravaruṇendrarāja Buddha. / Namo Nāgajyeṣṭharāja Buddha. / Namo Sūryacandraprabha Buddha. / Namo Sūryacandramaṇiprabha Buddha. / Namo Dhvajottamarāja Buddha. / Namo Siṃhanādavaśavartirāja Buddha. / Namo Mañjughoṣottama Buddha. / Namo Nityaprabhāketu Buddha. / Namo Avalokitalokapradīpa Buddha. / Namo Jñānatejodīparāja Buddha. / Namo Dharmottamarāja Buddha. / Namo Sumeruprabha Buddha. / Namo Sumanapuṣpaprabha Buddha. / Namo Udumbarapuṣpaviśiṣṭa Buddha. / Namo Mahājñānabalarāja Buddha. / Namo Akṣobhyapramuditaprabha Buddha. / Namo Apramāṇasvararāja Buddha. / Namo Parvatasāgaramativaśavartijñānarāja Buddha. / Namo Mahābhijñāprabha Buddha. / Namo Pratibhānaprabha Buddha. / Namo Suvarṇasāgaraprabha Buddha. / Namo Sarvadharmapratipūrṇarāja Buddha. / Namo Mahāsthāmaprāpta Bodhisattva. / Namo Samantabhadra Bodhisattva. / Namo Anantakāya Bodhisattva. / Namo Avalokiteśvara Bodhisattva.

2.19

We also take refuge in all the Three Jewels throughout the ten directions and the entirety of empty space. We pray that relying on the power of the great compassion of all Buddhas, great bodhisattvas, and all worthies and noble ones, whatever vows are made by [so-and-so] and the others and wherever we are born may be at our ease according to our wishes. From this day forth, may [so-and-so] and the others also vow that life after life, age after age, wherever we may be, if any sentient being sees the color of our body, they will immediately attain liberation; if we enter the hells, all hells will turn into pure lands, and all conditions of suffering will turn into instruments of joy, causing all sentient beings to have their six faculties purified, their bodies and minds peaceful and joyful like the third dhyāna, and cutting off all webs of doubt to produce the first taintless knowledge. From this day forth, may [so-and-so] and the others vow that life after life, age after age, wherever we may be, if any sentient being hears our voice, their mind will immediately be at ease, their sinful defilements will be eliminated, they will attain the samādhis of dhāraṇī and liberation, be endowed with great patience and uninterrupted eloquence, and together ascend the Cloud of Dharma to realize samyaksambodhi. From this day forth, may [so-and-so] and the others vow that life after life, age after age, wherever we may be, whenever all sentient beings hear our name, they will all rejoice and attain what they have never had before; if they reach the three wretched paths, their manifold sufferings will be severed; if they are among humans or devas, all their outflows will be exhausted; wherever they go, they will be at ease, with none who are not liberated. From this day forth, may [so-and-so] and the others vow that life after life, age after age, wherever we may be, toward all sentient beings we will have no thought of giving or taking, no notion of enemy or kin; we will sever the roots of the three poisons, be free of self and what belongs to self, have faith and joy in the great Dharma, practice compassion and loving-kindness equally, and be in complete harmony like the noble saṅgha. From this day forth, may [so-and-so] and the others vow that life after life, age after age, wherever we may be, toward all sentient beings our minds will always be impartial like empty space, unmoved by praise or blame, viewing enemy and kin as of one characteristic, entering the deep and vast mind to train in the wisdom of the Buddhas, regarding sentient beings equally like Rāhula, fulfilling the karma of the ten abodes to attain the stage of the single child, and leaving behind existence and non-existence to constantly practice the Middle Way. Let us together, with utmost sincerity and equal poignancy, prostrate with the five limbs touching the ground, and take refuge in the Great Compassionate Father of the World.

2.20

Namo Maitreya Buddha. / Namo Śākyamuni Buddha. / Namo Ratnasāgara Buddha. / Namo Ratnakusuma Buddha. / Namo Ratnasiddhi Buddha. / Namo Ratnaprabha Buddha. / Namo Ratnaketudhvaja Buddha. / Namo Ratnaprabhāsa Buddha. / Namo Akṣobhya Buddha. / Namo Mahāprabhāsa Buddha. / Namo Apramāṇasvara Buddha. / Namo Mahāyaśas Buddha. / Namo Mahākṣemapravara Buddha. / Namo Samyaksvara Buddha. / Namo Apramāṇaśuddha Buddha. / Namo Candraśrī Buddha. / Namo Apramāṇanāma Buddha. / Namo Candraprabha Buddha. / Namo Vimalaprabha Buddha. / Namo Śuddhaprabha Buddha. / Namo Vajragarbha Bodhisattva. / Namo Ākāśagarbha Bodhisattva. / Namo Anantakāya Bodhisattva. / Namo Avalokiteśvara Bodhisattva.

2.21

We also take refuge in all the Three Jewels throughout the ten directions and the entirety of empty space.

2.22

We pray that for [so-and-so] and the others together with the four modes of birth and the six destinies, through the causes and conditions of the merit of this repentance and making vows, from this day forth until bodhi, we may practice the bodhisattva path without weariness; that the two kinds of giving—material wealth and Dharma—may be inexhaustible; that our deeds of wisdom and skillful means may not be in vain; that adapting to their capacities and responding to their afflictions, we may bestow upon them the medicine of the Dharma; and that all who see or hear us may together attain liberation. [So-and-so] and the others also vow that from this day forth until bodhi, as we practice the bodhisattva path, there will be no obstacles or difficulties; that wherever we arrive, we can constantly perform great Buddha works and establish bodhimaṇḍas; that we may attain mastery of mind and mastery of phenomena; that there will be no samādhi we cannot enter; that we may open the gate of dhāraṇī and reveal the fruit of Buddhahood; that abiding on the stage of the Cloud of Dharma, we may pour down the rain of amṛta, eliminate the four kinds of māra-adversaries of sentient beings, and cause them to attain the wonderful fruit of the pure dharmakāya. May all the vows made today by [so-and-so] and the others be completely like the vows made by all the great bodhisattvas of the ten directions, and may all our vows be completely like all the great vows originally made by all the Buddhas of the ten directions, vast as the dharmatā and ultimate as empty space. May [so-and-so] and the others attain what has been vowed, fulfilling the vow of bodhi, and may all sentient beings entirely follow along and attain what has been vowed. We look up and pray that all the Buddhas, all the venerable Dharmas, all the bodhisattvas, and all the worthies and noble ones of the ten directions, through the power of their compassion and loving-kindness, will presently bear witness for us. We also pray that all lords of devas, all lords of ṛṣis, all good spirits, and all nāga-spirits, through the power of the wholesome roots of compassion that protects the Three Jewels, will presently bear witness and know, causing all our practices and vows to be at our ease according to our wishes. (One prostration.)

2.23

Generating the Mind of Dedication of Merit, Part Six

2.24

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! Having already generated the bodhicitta and having already made the great vows, we should next generate the mind of dedication of merit. Let us together, with utmost sincerity and equal poignancy, prostrate with the five limbs touching the ground, and take refuge in the Great Compassionate Father of the World.

2.25

Namo Maitreya Buddha. / Namo Śākyamuni Buddha. / Namo Sūryaprabha Buddha. / Namo Apramāṇaratna Buddha. / Namo Padmottama Buddha. / Namo Kāyaguru Buddha. / Namo Suvarṇaprabha Buddha. / Namo Brahmendrarāja Buddha. / Namo Suvarṇaprabhāsa Buddha. / Namo Suvarṇasāgara Buddha. / Namo Nāgavajrarāja Buddha. / Namo Sarvapuṣpagandhavaśavartirāja Buddha. / Namo Drumendrarāja Buddha.

2.26

Namo Dṛḍhavīryapraharaṇasaṃgrāmaprahīṇa Buddha. / Namo Antaḥsamṛddhamaṇiprabha Buddha. / Namo Apramāṇagandhaprabhāsa Buddha. / Namo Mañjuśrī Bodhisattva. / Namo Gadgadasvara Bodhisattva. / Namo Anantakāya Bodhisattva. / Namo Avalokiteśvara Bodhisattva.

2.27

We also take refuge in all the Three Jewels throughout the ten directions and the entirety of empty space, praying that through the power of your compassion and loving-kindness you will presently bear witness for us. May [so-and-so] and the others dedicate all wholesome karma generated in the past, all wholesome karma generated in the present, and all wholesome karma to be generated in the future—whether much or little, whether light or heavy—bestowing it all upon all sentient beings of the four modes of birth and the six destinies, so that all sentient beings may attain the mind of the path, not turning toward the two vehicles, nor turning toward the three realms of existence, but together dedicating it toward unexcelled bodhi. Furthermore, may all wholesome karma generated by all sentient beings—whether past, whether present, whether future—each be dedicated, not turning toward the two vehicles, nor turning toward the three realms of existence, but together dedicating it toward unexcelled bodhi. Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! We have together generated the bodhicitta, made the great vows, and generated the mind of dedication of merit, vast as the dharmatā and ultimate as empty space, with all Buddhas, great bodhisattvas, and all worthies and noble ones of the past, future, and present all bearing witness. Once again, with utmost sincerity, bow your heads in reverence to the Three Jewels. (One prostration.) The matter of [so-and-so] and the others generating the mind and making vows has now been completed, with immeasurable leaping joy. Once again, with utmost sincerity, prostrating with the five limbs touching the ground, we do so on behalf of:

2.28

Kings, emperors, and rulers; parents, teachers, and elders; all kin and relations through successive kalpas; good and evil kalyāṇamitras; all devas and all ṛṣis; the Four World-Protecting Kings; the Dragon Kings of the five directions who reward good and punish evil and who guard and protect the dhāraṇīs; the eight classes of nāgas and spirits and all numinous beings; all enemies, friends, and those neither enemy nor friend through the past, present, and to the utmost limit of the future; and all sentient beings of the four modes of birth and the six destinies, to take refuge in the Great Compassionate Father of the World.

2.29

Homage to Maitreya Buddha! Homage to Śākyamuni Buddha! Homage to Simhanāda Buddha! Homage to Mahābalavīryotsāha Buddha! Homage to Past Supratiṣṭhita Buddha! Homage to Dundubhisvararāja Buddha! Homage to Divākaracandrāñga Buddha! Homage to Abhyudgataśrīkusuma Buddha! Homage to Lokadīpa Buddha! Homage to Xiuduoyining Buddha! Homage to Ratnacakra Buddha! Homage to Nityanirvṛta Buddha! Homage to Viśuddhabuddhi Buddha! Homage to Aprameyaratnapuṣpaprabha Buddha! Homage to Meruvikrānta Buddha! Homage to Ratnapadma Buddha! Homage to Sarvaratnasamuccaya Buddha! Homage to Dharmacakrasarvaratnapracurasaṃcaya Buddha! Homage to Vṛkṣarājasuvṛddha Buddha! Homage to Parivṛtaviśiṣṭottamaśuddhadharman Buddha! Homage to Vimalaprabha Buddha! Homage to Sūryaprabha Buddha!

2.30

And again, refuge in the great master of the buddhas of innumerable past kalpas, the Tathāgata Sāgaraguṇa.

2.31

Reverent homage to the unproduced dharmakāya bodhisattvas, filling empty space to its ends, immeasurable and boundless in number.

2.32

Reverent homage to the uncorrupted rūpakāya bodhisattvas, filling empty space to its ends, immeasurable and boundless in number.

2.33

Reverent homage to the bodhicitta-generating bodhisattvas, filling empty space to its ends, immeasurable and boundless in number.

2.34

Reverent homage to Great Master Aśvaghoṣa Bodhisattva, who made the true Dharma flourish.

2.35

Reverent homage to Great Master Nāgārjuna Bodhisattva, who made the Semblance Dharma flourish.

2.36

Reverent homage to Anantakāya Bodhisattva of the ten directions, filling empty space to its ends.

2.37

Reverent homage to Avalokiteśvara Bodhisattva, Rescuer from Suffering, of the ten directions, filling empty space to its ends.

2.38

Praise of the Buddha and Wishing-Prayer

2.39

Great Holy World-Honored One, towering and majestic, / divine wisdom wondrous and penetrating, king among all sages. / His form pervades the six destinies, his body dispersed throughout the ten directions; / on his crown is the uṣṇīṣa mark, from his neck radiates sunlight, / his face is like the full moon, adorned with a wondrous golden hue, / his deportment outstanding, his actions serene. / His awe-inspiring power shakes the great trichiliocosm, the hordes of Māra panic in alarm; / his three clear knowledges shine thoroughly, the myriad evils skulk away. / Seeing evil he must rescue, relieving suffering is his sustenance; / ferrying across to the shore of birth and death, he serves as a boat and rudder.

2.40

Therefore he is named Tathāgata, Arhat, Samyaksambuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstādevamanuṣyāṇām, Buddha, and Bhagavat; he delivers immeasurable beings, extracting them from the suffering of birth and death. By the karmic cause and condition of this generation of bodhicitta, we look up and vow:

2.41

May the present Emperor (formerly referred to as Emperor of the Great Liang), His Highness the Crown Prince, and the imperial family and kin, from this day forth until reaching the bodhimaṇḍa, lay down their lives for the Dharma like Sadāprarudita, eradicate offenses through great compassion like Ākāśagarbha, be able to hear the Dharma from afar like Vaiḍūryaprabha, and skillfully comprehend difficult teachings like Vimalagarbha. We also vow that our own birth parents and relatives through successive kalpas, from this day forth until reaching the bodhimaṇḍa, may disperse their forms throughout empty space like Anantakāya, be endowed with the ten virtues like King of Lofty and Noble Virtues, rejoice upon hearing the Dharma like Abhaya, and possess bold and fierce spiritual power like Mahāsthāmaprāpta. We also vow that our preceptors, ācāryas, fellow students and their kin, and all our spiritual friends—senior, intermediate, and junior—from this day forth until reaching the bodhimaṇḍa, may each attain fearlessness like a lion king, mirror and assist in the great conversion like Ratnarāśi, hear cries and rescue the afflicted like Avalokiteśvara, and be skilled in inquiring like Mahākāśyapa. We also vow that our monastic and lay faithful donors, spiritual friends whether good or bad, each together with their kin, from this day forth until reaching the bodhimaṇḍa, may untie perilous distress like Mokṣadarśana, have dignified and majestic appearances like Mañjuśrī, be able to renounce karmic obstacles like casting aside the hindrances of the aggregates, and prepare the final offering equal to that of Cunda. We also vow that the devas, immortals, the Four World-Protecting Kings, the clever and upright [spirits] of heaven, earth, and empty space, the dragon kings of the five directions who reward good, punish evil, protect, and uphold dhāraṇī, the eight classes of nāgas and spirits, and all ethereal and evident spiritual beings, each together with their kin, from this day forth until reaching the bodhimaṇḍa, may extend great compassion universally like Ajita, vigorously protect the Dharma like Anikṣiptadhura, bear witness from afar to recitation like Samantabhadra, and burn their bodies for the Dharma like Bhaiṣajyarāja. We also vow that all beings of the ten directions—whether enemies, kin, or neither—in the four modes of birth and six destinies, each together with their kin, from this day forth until reaching the bodhimaṇḍa, may have minds free of loving attachment like the maiden Nirupadhi, give subtle and skillful expositions like Queen Śrīmālā, practice energetic diligence like Śākyamuni, have all wholesome vows equal to those of Amitāyus, have awe-inspiring spiritual power like all deva kings, be inconceivable like Vimalakīrti, have every virtue perfected, and have immeasurable buddha-fields completely adorned. We look up and pray that the immeasurable and boundless great bodhisattvas and all holy and worthy ones throughout empty space to its ends in the ten directions, with their compassionate minds, together gather us in, rescue, deliver, and receive us, so that our vows are fulfilled, our faith becomes resolute, our virtuous deeds reach far day by day, we compassionately nurture the four modes of birth as if they were an only child, and cause all beings to attain the four immeasurables, attain the six pāramitās, cultivate dhyāna through the ten acceptances, spread the three vows far and wide, see the Buddha upon a thought like Śrīmālā, completely fulfill all practices and vows, and together with the Tathāgatas ascend to samyaksambodhi! (Bows)

2.42

Repentance Rite of the Compassionate Bodhimaṇḍa, Scroll Two

Linked texts (1)

慈悲道場懺法 — Classical Chinese