慈悲道場懺法 3

English (machine translation) 3

Language: English

3.1

Chapter 1: Revealing Retribution / Chapter 2: Leaving Hell / Chapter 3: Resolving Enmities and Untying Knots / Chapter 4: Making Vows

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! Previously, we have set forth in full the faults and perils of sin and evil. Because of these faults and perils, one runs contrary to excellent karmic deeds. Because of unwholesome karma, one falls into the three wretched paths and experiences all the evil destinies, and when born in the human realm, suffers various bitter retributions. All this is due to causes and conditions from past karmic retributions; shedding one body and receiving another, there is not a moment's rest. For this reason, the buddhas and great bodhisattvas, seeing with their divine eye of spiritual power all beings within the three realms, behold them falling into places of suffering according to their karma when their merit is exhausted. They see those in the formless realm clinging with joy to the mind of absorption, unaware that when their life ends they fall into the desire realm, taking on the forms of birds and beasts because their merit is exhausted. The devas of the form realm are also like this: from a pure place they fall into the desire realm, and once in impurity they again experience desires and pleasures; when the merit of the six desire heavens is exhausted, they fall back into hell, suffering immeasurable torments in hell. They also see the human path: within the human path, by the power of the ten wholesome deeds they obtain a human body, yet with evil conditions mixed and tainted, they have many more sufferings, and when their life ends, most fall into the various evil destinies. They also see all beings in the animal destiny suffering all manner of bitterness and distress—driven by whips and staves, carrying heavy loads across great distances, exhausted and severely afflicted, their necks pierced and worn away, burned and branded with red-hot irons. They also see the hungry ghosts constantly suffering hunger and thirst, perpetually burned by fire as if at the end of a kalpa; without some slight good, they are never liberated. Those with a sliver of merit barely obtain a human body, adorned with many illnesses and short lives. The great assembly should know that the two wheels of good and evil have never ceased for a moment, and the chain of retribution never rests. Poverty, wealth, nobility, and baseness arise according to one's conduct; it is not without causes that one errantly incurs retribution. Therefore the sutra states: 'For a person to be noble, an emperor, a king, or an elder, comes from revering and serving the Three Jewels. For a person to be wealthy comes from giving. For a person to have a long life comes from keeping the precepts. For a person to be handsome and dignified comes from forbearance. For a person to practice diligently without laxity comes from energetic vigor. For a person to have talent, insight, and farsighted intelligence comes from wisdom. For a person to have a clear and resonant voice comes from singing praises of the Three Jewels. For a person to be clean and free of illness comes from a mind of loving-kindness. For a person to be tall in stature is because of respecting others. For a person to be short and small is because of slighting others. For a person to be ugly is because of delighting in anger. To be born without knowledge is because of not studying and inquiring. For a person to be dull-witted and foolish is because of not teaching others. For a person to be mute is because of slandering and vilifying others. For a person to be a servant is because of owing debts to others. For a person to be ugly and dark-complexioned is because of obstructing the Buddha's light. To be born in a land of naked people is because of wearing flimsy clothes and showing disrespect before one's superiors. To be born in a land of horse-hoofed people is because of wearing wooden clogs and walking ahead of one's superiors. To be born in a land of hole-chested people is because of giving and making merit with a begrudging, regretful mind. To be born among roe deer is because of frightening others. To be born as a dragon is because of delighting in frivolous teasing. To have malignant sores erupt on one's body is because of flogging beings. To be seen by people with delight is because of viewing others with delight. To frequently suffer trouble with magistrate officials is because of caging and confining beings. Hearing the words of the Dharma and speaking divisively therein to disrupt others' listening, one later falls among floppy-eared dogs. Hearing the words of the Dharma without taking it to heart, one later is born among long-eared donkeys. Being stingy and eating alone, one falls among hungry ghosts, and when born as a human, one is poor, destitute, and starving. Feeding others with foul food, one later falls among pigs, piglets, and dung beetles. Robbing people of their goods, one later falls among sheep, flayed alive by humans who eat their flesh. Delighting in stealing, one is later born among oxen and horses to serve as people's beasts of burden. Delighting in lying and spreading others' faults, at death one enters hell, where molten copper is poured down one's mouth and one's tongue is pulled out and plowed with oxen; when the punishment is finished, one is born among night-herons, where no one hears their cry without alarm, all calling it an omen of calamity and cursing them to die. Delighting in intoxication with alcohol, one later falls into the boiling-excrement Niraya; when the punishment is finished, one is born among apes, and when the ape karma is finished, one later gets to be a human, ignorant and unknowing, disregarded by others. Those who covet others' labor are later born among elephants. Those who dwell in wealth and nobility, ruling over others, who beat and thrash people with no place for them to appeal—such people, at death, enter hell, suffering bitter retribution for tens of millions of years; coming out of hell, they fall among water buffaloes, their noses and mouths pierced, pulling boats and carts, again receiving beatings from heavy staves to repay their past calamities. A person being impure comes from being a pig. Being stingy and ungracious comes from being a dog. Being obstinate and self-willed comes from being a sheep. A person being frivolous, hasty, and unable to endure matters comes from being a monkey. Having a fishy and foul body comes from being a fish or turtle. A person harboring poison comes from being a snake. A person lacking a mind of compassion comes from being a tiger or wolf.'

3.4

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! Humans born in the world are beset by many illnesses and short lives; all kinds of suffering cannot be fully described. All are produced through the fabrication of the three karmic actions, which can cause a practitioner to suffer the retribution of the three wretched paths. The reason there are three wretched paths is that people possess the three poisons: greed, anger, and delusion. Furthermore, there are the three evils: the mouth constantly speaks evil, the mind constantly thinks evil, and the body constantly practices evil. By means of these six things, one's human body can be destroyed, constantly suffering and afflicted without rest. When life ends here, the solitary soul departs alone; compassionate parents and filial children cannot rescue each other. In an instant, one arrives at the abode of Yama. The hell wardens do not ask whether one is noble or base; they only consult the record of sins, inspecting the quantity of good and evil done in life, and the mental consciousness confesses on its own, not daring to conceal anything. By this cause and condition, following one's karma one reaches the destinations of suffering or joy, which one must personally undergo. In the vast gloom, parted for long, their paths differ and there is no date of meeting again. Furthermore, all the devas and spirits record people's good and evil, down to a hair without the slightest omission; a good person doing good obtains an increase of longevity by a hundred million fold, while an evil person doing evil has a short life and prolonged suffering. Transmigrating like this, one again falls into the hungry ghosts; freed from the hungry ghosts, one is born among animals, where the painful retribution is difficult to endure, suffered without end.

3.5

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! Let each of you awaken and arouse a sense of shame. The sūtra says: 'Practicing good brings good; practicing evil brings evil.' Yet in this evil age of the five turbidities, one must not commit evil. Good does not lose its good retribution, while committing evil naturally brings disaster; do not say that one can get off lightly. Establishing this repentance rite, the sūtra states: 'Do not slight a small good, thinking it brings no blessing; though a drop of water is tiny, it gradually fills a great vessel; without accumulating small goods, there is no way to become a sage. Do not slight a small evil, thinking it incurs no guilt; the accumulation of small evils suffices to destroy oneself.' The assembly should know that fortune and misfortune, disaster and blessing, are all produced by the mind. If one does not create the cause, one does not obtain the effect. When disasters accumulate and sins become great, the fleshy eye cannot see them; yet who would dare disbelieve what the Buddhas have spoken? We are together born into this world robust and healthy, yet we do not diligently study or exert ourselves to practice good; when we face extremity, of what use will regret be? Now that we have together seen all faults and perils, just as the sūtra has stated, knowing our own sins, how could we not resolve to abandon evil and follow good? If in this life we again fail to apply our minds, when we definitely relinquish this form we will surely fall into hell. How do we know this? Now we see that when committing sins, one never fails to harbor fierce venom and cherish deep grudges. If one resents a single person, one definitely wishes them dead; if one is jealous of a single person, one hates to see any good in them; if one slanders a single person, one definitely plunges them into misery; if one whips a single person, one inflicts the utmost pain and cruelty. Rage, fury, violence, and injury spare neither the venerable nor the lowly; vile curses and ugly words make no distinction between high and low; the voice shakes like thunder and fire flashes in the eyes. But when it comes to making merit, the wholesome mind is feeble and weak: what began with an intent to do much ends up reduced to little; what initially was intended to be done swiftly is later halted. Since the mind is not earnest, as days and months pass by, thus vacillating back and forth, it is finally forgotten and lost. Thus it is that when committing sins the mental resolve is hard and strong, but when cultivating merit the will and intent are feeble and weak. Now, using the cause of weak good to seek escape from the retribution of powerful evil—how could this be attained in vain? A sūtra says: 'With repentance, there is no sin that is not eradicated.' Whenever it comes time for repentance, one must cast the five limbs to the ground like the collapse of a great mountain. This means not begrudging body and life, earnestly urging oneself on for the sake of eliminating the causes and conditions of sin. Let us, such-and-such and the others, each examine ourselves: since the beginning of this life, how many times have we made such reproaches against ourselves? Not begrudging body and life, enduring toil and suffering, to perform this repentance—yet after prostrating for merely a short while, one already says one's energy cannot bear it. Or after sitting upright for a brief moment, one says one must rest. Or one says the four limbs must not be overexerted, that they should be nurtured and not allowed to become exhausted. Stretching out one's legs in sleep, scarcely different from being dead, where does one still remember: 'I should pay homage to the Buddha, sweep the stūpas and plaster the ground, and accomplish what is difficult to accomplish'? Furthermore, what is made clear in the teachings of the sūtras is that never has a single good been seen to arise from laziness and indolence, nor has a single wholesome dharma ever been seen to be obtained from arrogance and self-indulgence. Though we, such-and-such and the others, possess this human form today, our minds mostly turn their backs on the Way. How do we know this is so? Now let us examine: from dawn to noon, from noon to dusk, from dusk to night, from night to daybreak, even for a single hour, a single quarter-hour, a single thought-moment, or a single instant, there is not the slightest thought mindful of the Three Jewels and the Four Noble Truths; there is not the slightest thought of repaying the kindness of parents; there is not the slightest thought of repaying the kindness of teachers and elders; there is not the slightest thought of wishing to practice generosity, keep the precepts, cultivate forbearance, or exert vigor; there is not the slightest thought of wishing to learn dhyāna meditation or cultivate the karma of wisdom. Not a single pure and unblemished dharma can be spoken of, while the heavy obstructions of affliction densely crowd our vision. If one does not conduct such an examination, one also says of oneself: 'My merit is not small; I have a tiny bit of good.' Relying on this, one says: 'I can do what others cannot do; I can practice what others cannot practice,' with haughty pride, acting as if no one else exists. Looking back on this, it is truly shameful! Now, before the great assembly, we lay bare our sincerity, confessing and repenting all our sins, wishing to give rise to joy so that there may be no hindrances in the future. The great assembly should also wash their bodies and minds. The signs of karmic retribution are fully as described earlier; how could one be lenient with oneself and not seek to abandon and depart from them? Let the great assembly not say: 'I do not have such sins. Since I have no sins, why is repentance needed?' If such a thought exists, may it be eradicated immediately. Moreover, subtle, minute missteps have already become great faults; a fleeting resentment immediately gives rise to anger; nature and habit become set and are difficult to reform. The mind must not be indulged, and the will must not be given free rein. If one can restrain and endure, then afflictions can be eliminated; if one is indolent, no salvation has ever been seen. Today, reverently relying on the power of mindfulness of the Buddhas' compassion and loving-kindness, and on the power of the fundamental vows of the great bodhisattvas, we recite the *Sūtra on Karmic Retribution for Sins and the Instruction of Hell*. You should all calm your thoughts and listen attentively with single-minded devotion.

3.6

Thus have I heard: At one time the Buddha was staying in Rājagṛha, on Mount Gṛdhrakūṭa, together with an assembly of bodhisattva-mahāsattvas and śrāvakas, as well as bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, devas, nāgas, ghosts, and spirits, all gathered together. At that time, the bodhisattva Faith-Appearance addressed the Buddha, saying: 'Bhagavat! There are now hells, hungry ghosts, animals, male and female slaves, the poor, the rich, the noble, and the lowly, of many various kinds. Whenever sentient beings hear the Buddha preach the Dharma, they are like a child finding its mother, like a sick person finding a physician, like a naked person finding clothes, like someone in darkness finding a lamp. The Bhagavat's preaching of the Dharma to benefit sentient beings is also like this.' At that time, the Bhagavat, seeing that the time had arrived and knowing that the bodhisattvas were earnestly entreating him, immediately emitted from the white ūrṇā between his eyebrows a light that illuminated immeasurable worlds in the ten directions; the hells rested, and their pains were calmed. At that time, all the sentient beings undergoing retribution for their sins, following the Buddha's light, came before the Buddha, circumambulated him seven times, paid homage with utmost sincerity, and entreated the Bhagavat to broadly proclaim the transforming guidance of the Way so that all sentient beings might receive liberation.

3.7

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! Our entreating of the Buddhas today with utmost sincerity is also like this, wishing that all sentient beings may together attain liberation. Let us, with utmost sincerity and equal, piercing grief, cast our five limbs to the ground to entreat all the Buddhas of the ten directions exhausting the bounds of empty space, wishing that by their power of compassion and loving-kindness they may rescue [beings from] all afflictions and suffering, enabling them to attain peace and joy. And again we entreat the great fathers of compassion and loving-kindness of the world:

3.8

Homage to Maitreya Buddha! / Homage to Śākyamuni Buddha! / Homage to Brahmadeva Buddha! / Homage to Non-Retrogressing Wheel Accomplished Leader Buddha! / Homage to Great Flourishing Light King Buddha! / Homage to Dharma-Seed Honoured Buddha! / Homage to Sun-Moon-Lamp-Radiance Buddha! / Homage to Sumeru Buddha! / Homage to Great Sumeru Buddha! / Homage to Transcending Sumeru Buddha! / Homage to Fragrant Elephant Buddha! / Homage to Surrounding Fragrant Incense Buddha! / Homage to Pure Light Buddha! / Homage to Fragrance Sovereign King Buddha! / Homage to Great Assembly Buddha! / Homage to Fragrant Light Buddha! / Homage to Great Light Buddha! / Homage to Immeasurable Light Buddha! / Homage to Lion Play Bodhisattva! / Homage to Lion Swiftness Bodhisattva! / Homage to Firm and Valiant Vigour Bodhisattva! / Homage to Vajra Wisdom Bodhisattva! / Homage to Anantakāya Bodhisattva! / Homage to Avalokiteśvara Bodhisattva! / Homage to the Buddha! / Homage to the Dharma! / Homage to the Saṅgha!

3.9

And again we take refuge in all such Three Jewels of the ten directions exhausting the bounds of empty space (one prostration).

3.10

With great loving-kindness and great compassion, we only pray that you rescue and deliver [us] from all afflictions and suffering, enabling all sentient beings to immediately attain liberation; that they reform the past and cultivate the future, no longer committing evil; that from this day forward they ultimately never again fall into the three wretched paths. May their body, speech, and mind be pure, not remembering the evil of others; may they be separated from all karmic hindrances and attain pure karma; may they never again be shaken by all manifold evils. May they constantly practice the four immeasurables with vigorous courage, plant all roots of virtue, and accomplish immeasurable deeds; having abandoned one body and received another, may they constantly be born in lands of blessing; mindful of the suffering of the three wretched paths, may they generate the bodhicitta and practice the bodhisattva path without pause or rest. May the six perfections and four immeasurables constantly be present before them; may they obtain the three vidyās and six abhijñās at will and with ease, freely enter and disport in the realms of all Buddhas, and together with the bodhisattvas equally accomplish samyaksambodhi.

3.11

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! Arouse a mind of dread, arouse a mind of compassion and loving-kindness, and with single-minded intent, focus your ears and listen attentively.

3.12

At that time, the Bhagavat emitted from the white ūrṇā between his eyebrows a light that illuminated all sentient beings in the six destinies. Then the bodhisattva Faith-Appearance, out of pity and concern for all sentient beings, arose from his seat, went before the Buddha, knelt with his right knee on the ground, joined his palms, and addressed the Buddha, saying: 'Bhagavat! There are now sentient beings whose bodies are chopped and pounded by hell wardens, cleaved from their feet up to their crowns; after they have been cleaved, an adroit wind blows upon them to revive them, and they are cleaved again, undergoing this painful retribution without rest. By what sin is this caused?' The Buddha said: 'In their past lives, these sentient beings did not believe in the Three Honoured Ones, did not know how to make offerings, were unfilial to their parents, harbored evil and rebellious intentions, or were butchers and executioners who cleaved and harmed sentient beings. Due to these causes and conditions, they receive this retribution.'

3.13

'Furthermore, there are sentient beings whose bodies are numb and paralyzed, their eyebrows and beards falling out, their whole bodies festering and rotting, who roost where birds nest and deer lodge, cut off from human tracks, abandoned by their kin, and whom people dislike seeing. Such an evil retribution is called leprosy. By what causes and conditions do they incur this retribution?' The Buddha said: 'In their past lives, they did not believe in the Three Honoured Ones, were unfilial to their parents, destroyed stūpas and ruined monasteries, stripped and plundered religious practitioners, attacked and shot at sages and worthies, harmed teachers and elders, were constantly ungrateful, betrayed kindness and forgot righteousness, continually behaved like dogs, defiled what was venerated, made no distinction between close kin and strangers, and had no sense of shame. Due to these causes and conditions, they receive this retribution.'

3.14

'Furthermore, there are sentient beings whose bodies are long and large, deaf and foolish, without feet, wriggling and crawling on their bellies, eating only mud and soil to sustain their lives, bitten and eaten by small insects, suffering pain day and night without rest. By what sin is this caused?' The Buddha said: 'In their past lives, as human beings they were self-willed and did not believe good words; were unfilial to their parents, disobedient and rebellious; or served as landowners, ministers, regional governors of the four garrisons, prefects, county magistrates, or village-gate overseers and protectors, relying on their power and prestige to seize the property of the people, impoverishing the people without rhyme or reason. Due to these causes and conditions, they receive this retribution.'

3.15

'Furthermore, there are sentient beings whose two eyes are blind, seeing nothing at all, who crash into trees or fall into ditches and pits. When they die there, they take on another body, and once born, they are again just like this. By what sin is this caused?' The Buddha said: 'In their past lives, they did not believe in sin and blessing, obstructed the Buddha's light, sewed shut the eyes of others, caged and confined sentient beings, or put leather bags over their heads so that they could not see. Due to these causes and conditions, they receive this retribution.'

3.16

'Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! As the sūtra states, it is greatly to be feared. We too may have already committed these sins, but covered by ignorance, we do not remember or know it ourselves. Sins such as these are immeasurable and boundless, and only in future lives will we undergo their painful retributions. Today, with utmost sincerity and equal, piercing grief, casting our five limbs to the ground, knocking our heads on the earth to plead for mercy, feeling shame and reforming our faults, may the sins already committed be eliminated through repentance, and may we be purified from now on regarding sins not yet committed. We reverently pray that all the Buddhas of the ten directions—'

3.17

Namo Maitreya Buddha. Namo Śākyamuni Buddha. Namo Light-Dispelling Buddha. Namo Moonlight Lamp Buddha. Namo Moonlight Buddha. Namo Sun and Moon Light Buddha. Namo Fire Light Buddha. Namo Sound-Assembling Buddha. Namo Foremost Deportment Buddha. Namo Light-Honored Buddha. Namo Lotus Army Buddha. Namo Lotus Echo Buddha. Namo Prabhūtaratna Buddha. Namo Lion's Roar Buddha. Namo Lion's Voice Buddha. Namo Vigor Army Buddha. Namo Vajra Leaping Buddha. Namo Doubts-Severing and All Dhyānas-Transcending Buddha. Namo Precious Great Retinue Buddha. Namo Sorrowless Buddha. Namo Earth-Holding Power Courage Buddha. Namo Foremost Leaping Buddha. Namo Lion-Action Bodhisattva. Namo Skandha-Hinderance-Abandoning Bodhisattva. Namo Calmed-Faculties Bodhisattva. Namo Constantly-Not-Apart-From-the-World Bodhisattva. Namo Anantakāya Bodhisattva. Namo Avalokiteśvara Bodhisattva. Namo Buddha. Namo Dharma. Namo Saṅgha.

3.18

May your great compassion and loving-kindness rescue, protect, deliver, and receive them, causing all sentient beings to immediately attain liberation! Extinguish for all sentient beings the karma of the hells, hungry ghosts, animals, and the like; cause all sentient beings ultimately never again to receive evil retributions; cause all sentient beings to renounce the sufferings of the three wretched paths and completely arrive at the stage of wisdom; and cause them to attain a place of tranquil, ultimate bliss! With great radiance, extinguish all dark ignorance; widely explain the profound, wondrous Dharma; and cause them to be fully endowed with unexcelled bodhi and achieve samyaksambodhi!

3.19

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa, once again with utmost sincerity and single-mindedness listen attentively! Bodhisattva Viśuddhamati addressed the Buddha, saying: "Bhagavat! There are sentient beings who are stutterers, mute, and unable to speak, or if they speak, they cannot be understood clearly. What sin has caused this?" The Buddha said: "In former lives, they slandered the Three Honored Ones, despised and defamed the holy path, discussed others' merits and faults, sought out people's shortcomings, falsely accused the upright and virtuous, and hated and envied the worthy. Due to these causes and conditions, they receive this retribution of sin."

3.20

"There are sentient beings with large bellies and slender necks who cannot swallow food, and if they eat anything, it turns into pus and blood. What sin has caused this?" The Buddha said: "In former lives, they stole the community's food, or when preparing fine foods for large assemblies, secretly took hemp and rice to eat in secluded places; they were stingy with their own possessions and only coveted those of others; they constantly harbored evil intentions, giving others poison so their breath was cut off. Thus they receive this retribution of sin."

3.21

"There are sentient beings who are constantly scorched and roasted by hell wardens, their bodies drenched with molten iron and pierced with iron nails. Once the nailing is done, fire spontaneously blazes up and burns their bodies until they are completely charred and festering. What sin has caused this?" The Buddha said: "In former lives, they served as acupuncturists, harming people's bodies without curing their illnesses, deceiving others to obtain their goods and causing them pain and distress. Thus they receive this retribution of sin."

3.22

"There are sentient beings constantly in cauldrons, where the ox-headed Apāṅga holds iron forks, impaling them into the cauldrons to boil until they dissolve, then blowing them back to life only to boil them again. What sin has caused this?" The Buddha said: "In former lives, they slaughtered living beings, dousing them with boiling water and plucking their hair in immeasurable numbers. Due to this evil karma, they receive this retribution of sin."

3.23

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! As the sūtra says, it is greatly to be feared. We do not know in which destiny we have already committed such immeasurable evil karma, only to suffer severe retribution in future lives. Perhaps in this very life we will have to experience such suffering: becoming stuttering, mute, and unable to speak, or having large bellies and small necks, unable to swallow food. How can human life be fixed? Though safe today, tomorrow is hard to guarantee; once the karmic retribution arrives, there is no escape. Each of us should awaken to this meaning, keep an upright mind and correct mindfulness without any other thoughts, and with equal, uniform anguish, cast our five limbs to the ground, taking refuge in the Great Compassionate Father of the World universally on behalf of all sentient beings of the four modes of birth and six destinies—both those who are already suffering and those who have not yet suffered.

3.24

Namo Maitreya Buddha. Namo Śākyamuni Buddha. Namo Sovereign King Buddha. Namo Immeasurable Sound Buddha. Namo Meditative Absorption Light Buddha. Namo Precious Light Buddha. Namo Jeweled Canopy Illuminating the Sky Buddha. Namo Wondrous Jewel Buddha. Namo Truth Banner Buddha. Namo Brahma Banner Buddha. Namo Amitābha Buddha. Namo Especially Sublime Buddha. Namo Sound-Assembling Buddha. Namo Vajra Stride Vigor Buddha. Namo Sovereign King Supernatural Penetration Buddha. Namo Precious Fire Buddha. Namo Pure Moon Banner Renown Light Buddha. Namo Wondrous Bliss Buddha. Namo Immeasurable Banners and Streamers Buddha. Namo Immeasurable Streamer Buddha. Namo Great Light Universal Buddha. Namo Precious Banner Buddha. Namo Superior Wisdom Bodhisattva. Namo Constantly-Not-Apart-From-the-World Bodhisattva. Namo Anantakāya Bodhisattva. Namo Avalokiteśvara Bodhisattva. Namo Buddha. Namo Dharma. Namo Saṅgha.

3.25

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

3.26

We reverently pray that all Buddhas and great bodhisattvas, with great compassion and loving-kindness, will rescue and protect all suffering sentient beings, eradicate evil karma with their supernatural power, and cause all sentient beings ultimately never again to fall into places of suffering, but to attain pure destinies and pure births, with merits fulfilled and inexhaustible; and that upon giving up their bodies and receiving new bodies, they will constantly encounter the Buddhas and, together with the bodhisattvas, ascend together to samyaksambodhi.

3.27

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! Double your mental effort, incline your ears, and listen attentively! Bodhisattva Viśuddhamati addressed the Buddha, saying: "Bhagavat! There are sentient beings inside a fire city where glowing embers reach up to their chests. Though the four gates are open, as soon as they reach them, the gates close by themselves; running back and forth from east to west, they cannot escape and are completely consumed by fire. What sin has caused this?" The Buddha said: "In former lives, they set fire to mountains and marshes, drained reservoirs and ponds, and roasted eggs over fire, causing living beings to be smothered and burned to death. Due to these causes and conditions, they receive this retribution of sin."

3.28

"There are sentient beings constantly in the snowy mountains, where cold winds blow and their skin and flesh crack and split; seeking death they cannot die, seeking life they cannot live, enduring myriad kinds of bitter torment that are unbearable. What sin has caused this?" The Buddha said: "In former lives, they acted as highway robbers, stripping people of their clothes to sustain themselves, stripping others naked in the dead of winter to freeze to death, and flaying cattle and sheep, causing unbearable agony. Due to these causes and conditions, they receive this retribution of sin."

3.29

"There are sentient beings constantly upon mountains of knives and trees of swords; whatever they grasp immediately cuts them, severing and breaking their limbs and joints, with agonizing, bitter pain that is unbearable. What sin has caused this?" The Buddha said: "In former lives, slaughtering was their trade: boiling and slaughtering sentient beings, butchering, carving, flaying, and tearing them apart, separating bones from flesh, scattering heads and feet, hanging them on high racks to weigh and sell, or hanging them up alive in unbearable pain. Due to this evil karma, they receive this retribution of sin."

3.30

"There are sentient beings whose five sense faculties are incomplete. What sin has caused this?" The Buddha said: "In former lives, they flew falcons, ran hounds, and shot birds and beasts with pellets and arrows, crushing their heads, severing their feet, or ripping off their wings alive to cause them agony. Due to this evil karma, they receive this retribution of sin."

3.31

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! As the sūtra says, it is greatly to be feared. Together with utmost sincerity and equal, uniform anguish, let us cast our five limbs to the ground, taking refuge in the Great Compassionate Father of the World universally on behalf of all sentient beings of the ten directions—both those who have already suffered and those who are bound to suffer.

3.32

Namo Maitreya Buddha. Namo Śākyamuni Buddha. Namo Pure Light Buddha. Namo Precious King Buddha. Namo Tree Root Flower King Buddha. Namo Vipaśyin Adornment Buddha. Namo Transforming Bodhisattva Buddha. Namo Seeing Without Fear Buddha. Namo One Vehicle Deliverance Buddha. Namo Virtue Within Abundant Adornment King Buddha. Namo Vajra Firm Subduing and Dispersing Buddha. Namo Precious Fire Buddha. Namo Precious Moon Light Buddha. Namo Foremost Worthy Buddha. Namo Precious Lotus Stride Buddha. Namo Destroying Māra's Net Solitary Stride Buddha. Namo Lion's Roar Power Buddha. Namo Compassionate Vigor Buddha. Namo Golden Treasure Light Buddha. Namo Immeasurable Honored Abundance Buddha. Namo Immeasurable Honored Free from Defilement King Buddha. Namo Virtue Leader Buddha. Namo Bhaiṣajyarāja Bodhisattva. Namo Bhaiṣajyasamudgata Bodhisattva. Namo Anantakāya Bodhisattva. Namo Avalokiteśvara Bodhisattva.

3.33

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

3.34

We pray that with great compassion and loving-kindness you will rescue all sentient beings of the ten directions, causing those currently suffering to immediately attain liberation, and those bound to suffer to have it completely cut off, ultimately never again falling into the wretched destinies. From this day forward until arriving at the bodhimaṇḍa, may they eliminate the karma of the three obstacles, extinguish the five fears, be fully adorned with merit and wisdom, embrace all sentient beings, and together dedicate all toward unexcelled bodhi to achieve samyaksambodhi.

3.35

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! Once more increase your utmost sincerity and listen attentively! Bodhisattva Viśuddhamati addressed the Buddha, saying: "Bhagavat! There are sentient beings who are crippled, lame, hunchbacked, paralyzed in the loins and uncoordinated, limping in their legs and broken in their hands, unable to walk. What sin has caused this?" The Buddha said: "In former lives, they were cruel and harsh, planting spikes along roads or laying spring-traps and pitfall lances to ensnare and drop living beings. Due to this evil karma, they receive this retribution of sin."

3.36

"There are sentient beings whose bodies are bound by the hell wardens, trapped in cangues and stocks in bitter distress, unable to escape. What sin has caused this?" The Buddha said: "In former lives, they netted and trapped sentient beings and caged the six domestic animals, or as local governors and magistrates greedily seized the people's property, unjustly imprisoning good and innocent folk with nowhere to appeal their grievances. Due to this evil karma, they receive this retribution of sin."

3.37

"There are sentient beings who are epileptic, idiotic, raving mad, or dull-witted, unable to distinguish good from bad. What sin has caused this?" The Buddha said: "In former lives, they drank alcohol and were wildly intoxicated, committing thirty-six transgressions, and later received an idiotic body, just like a drunkard unable to distinguish the honorable from the lowly. Due to this evil karma, they receive this retribution of sin."

3.38

"There are sentient beings whose bodies are short and small, yet their genitals are extremely large, dragging them until their bodies are exhausted, yet they still advance and pull them along, being hindered whether walking, standing, sitting, or lying down. What sin has caused this?" The Buddha said: "In former lives, they engaged in commerce and trade, praising their own goods and disparaging others' wealth, cunningly manipulating dry measures and tampering with scales. Due to this evil karma, they receive this retribution of sin."

3.39

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! As the Buddha says, it is greatly to be feared. Together with utmost sincerity and equal, uniform anguish, let us cast our five limbs to the ground on behalf of all sentient beings currently suffering today, all sentient beings bound to suffer, and even all sentient beings of the six destinies currently suffering or bound to suffer; and further on behalf of our parents, teachers, and elders, faithful donors and dānapatis, wholesome and unwholesome spiritual companions, and extending widely to all sentient beings of the ten directions, taking refuge in the Great Compassionate Father of the World.

3.40

Namo Maitreya Buddha. Namo Śākyamuni Buddha. Namo Innumerable Vigor Flourishing Buddha. Namo Wordless Superior Buddha. Namo Free from Folly Flourishing Buddha. Namo Moon Blossom Flourishing Buddha. Namo Invariable Light Flourishing Buddha. Namo Sky-Reversing Light Buddha. Namo Foremost Pure Immeasurable Banner Buddha. Namo Good Firm Abiding Sole King Buddha. Namo Accomplishing All Lands Flourishing Buddha. Namo Pure Wisdom Virtue Flourishing Buddha. Namo Pure Wheel Banner Buddha. Namo Vaiḍūrya Light Foremost Flourishing Buddha. Namo Precious Virtue Stride Buddha. Namo Foremost Pure Virtue Jewel Buddha. Namo Transcending Precious Light Stūpa Buddha. Namo Immeasurable Shame and Conscience Golden Foremost Flourishing Buddha. Namo Mañjuśrī Bodhisattva. Namo Samantabhadra Bodhisattva. Namo Anantakāya Bodhisattva. Namo Avalokiteśvara Bodhisattva.

3.41

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

3.42

Relying today on the power of the Buddha, the power of the Dharma, and the power of the bodhisattvas, we, [so-and-so], bow our heads to the ground on their behalf, seeking mercy and repenting. If there are those who are already suffering torment, may the power of great compassion and loving-kindness of the Buddhas and bodhisattvas cause them to be liberated immediately; if there are those who have not yet suffered torment, may they, from this day forth until reaching the bodhimaṇḍa, ultimately never fall into the evil destinies again. May they leave behind the suffering of the eight difficulties, take birth endowed with the eight blessings, attain all wholesome roots, achieve impartiality, become complete in wisdom, be pure and at ease, and together with the Tathāgatas ascend to samyaksambodhi.

3.43

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa, you should apply your minds even further, focus your ears, and listen attentively! Bodhisattva Śraddhāvanta spoke again to the Buddha, saying: “Bhagavat! There are further sentient beings whose appearance is extremely ugly: their bodies are black as lacquer, their two ears are greenish, their high cheekbones are protruding mounds, their faces are covered with pustules, and their noses are flat; both eyes are yellow and red, their teeth are sparse and missing, and their breath stinks of fish; they are short, stunted, and swollen, with large bellies and small waists; their feet are twisted and crippled, their backs are hunched, and their ribs poke out; they wear through clothes, eat gluttonously, and suffer from malignant sores oozing pus and blood, dropsy, wasting disease, scabies, leprosy, carbuncles, and deep ulcers—all kinds of miseries gather in their bodies. Though they try to draw close to others, people pay them no regard; if others commit crimes, calamity is unjustly visited upon them. They never see the Buddha, never hear the Dharma, and do not recognize bodhisattvas, worthy ones, or sages; from suffering they enter into suffering without rest. What sins caused this?”
The Buddha said: “In their past lives, as children they were unfilial to their parents; as ministers they were disloyal to their lord; as superiors they did not respect those beneath them; as inferiors they were irreverent to those above them; friends did not honor good faith; villagers did not follow righteousness; the court did not employ proper ranks; matters were adjudicated unjustly; and their minds were inverted, lacking any moderation. They killed and harmed lords and ministers, slighted superiors and elders, penalized the state, plundered the people, attacked cities, breached fortified camps, committed robbery and theft—their evil deeds were not just one. They praised themselves and vilified others, oppressed the orphaned and elderly, falsely accused and slandered the worthy and virtuous, disrespected masters and elders, and cheated and deceived the lowly. They committed all these sinful acts in full. Because of these many sinful deeds, they incurred this retribution.”

3.44

At that time, hearing the Buddha, the Bhagavat, speak thus, all the sufferers wailed, shaking the earth, tears falling like rain, and spoke to the Buddha, saying: “Our only wish, Bhagavat, is that you remain long to teach the Dharma, transforming our sort so that we may obtain liberation.”
The Buddha said: “If I were to dwell long in this world, people of meager merit would not plant wholesome roots; they would think that I am always present and would not be mindful of impermanence. Good men! It is, for example, just like an infant whose mother is constantly by his side: he does not conceive the thought that his mother is difficult to encounter. If the mother leaves, he gives rise to yearning and longing, and when the mother finally returns, he is overjoyed. Good men! I am now just like this. Knowing that sentient beings experience beautiful or ugly retribution based on their wholesome and evil karmic conditions, I enter parinirvāṇa.” Thereupon, for the sake of the sentient beings suffering retribution, the Bhagavat spoke this verse:

3.45

“Flowing water does not remain forever full, / fierce fire does not burn for long, / the rising sun sets in an instant, / the full moon wanes once more. / Those of honor, glory, prominence, and wealth / are subject to an impermanence surpassing even this; / one should be mindful and diligently strive, / prostrating with one's head to the Unexcelled Honored One.”

3.46

When the Bhagavat had spoken this verse, all the sufferers harbored grief and said to the Buddha: “Bhagavat! What wholesome deeds should all sentient beings practice to be freed from this suffering?”
The Buddha said: “Good men! You should diligently provide filial care to your parents, respectfully serve masters and elders, take refuge in and honor the Three Honored Ones, and diligently practice giving, morality, forbearance, diligence, dhyāna, wisdom, loving-kindness, compassion, sympathetic joy, and equanimity; regard enemies and kin impartially without any duality; do not bully the orphaned and elderly; do not belittle the lowly; protect others as you would yourself; and do not give rise to evil thoughts. If you can cultivate like this, you will have repaid the Buddha's kindness, will forever leave the three wretched paths, and will no longer undergo manifold sufferings.”
When the Buddha had preached this sūtra, the bodhisattva-mahāsattvas immediately attained anuttarā samyaksambodhi; the śrāvakas and pratyekabuddhas attained the six supernormal powers, the three knowledges, and were complete in the eight liberations; and the rest of the great assembly all attained the purity of the Dharma-eye. If there are sentient beings who hear this sūtra, they will not fall into the three wretched paths or the eight difficulties; the hells will cease, and torment will become peace and tranquil. Bodhisattva Śraddhāvanta said to the Buddha: “Bhagavat! What shall this sūtra be named, and how should bodhisattva-mahāsattvas uphold it?”
The Buddha told Bodhisattva Śraddhāvanta: “Good man! This sūtra is named *Sūtra on Karmic Retribution and Transforming the Hells*. You should uphold it and spread it far and wide; its merit is limitless.” At that time, hearing this Dharma expounded, the great assembly rejoiced with one mind, received it with heads bowed, and practiced it.

3.47

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa, as the Buddha said, it is greatly to be dreaded! Together today let us give rise to dread, give rise to compassion and loving-kindness, rely on the power of the Buddhas to practice the bodhisattva path, be mindful of the suffering of the hells, and generate the bodhicitta. On behalf of all sentient beings currently undergoing suffering in the hell destiny today, all sentient beings currently undergoing suffering in the hungry ghost destiny, all sentient beings currently undergoing suffering in the animal destiny, and even all those currently undergoing suffering in the six destinies, with single-minded devotion we bow and repent for their sakes, so that these sentient beings may all obtain liberation. If we do not diligently apply expedient means to turn misfortune into fortune, we will have a share of guilt in every single hell. Together, with utmost sincerity, we should reflect upon the painful retribution that our parents, teachers, elders, and kin will suffer in the future, and also reflect that our own bodies will presently or in the future undergo these sufferings. With equal and poignant anguish, prostrating with our five limbs touching the ground, with supreme sincerity and heartfelt diligence, we vow that a single thought may move the Buddhas of the ten directions and a single prostration may sever and eliminate limitless sufferings. If there are those in the six destinies who have already undergone suffering, by the power of the Buddha, the power of the Dharma, and the power of the worthy ones and sages, may these sentient beings immediately receive liberation. If there are those in the six destinies who have not yet undergone suffering, by the power of the Buddha, the power of the Dharma, and the power of all the worthy ones and sages, may this suffering be severed forever for them. From this day forth, may they ultimately never fall into the evil destinies again, eradicate the three karmic hindrances and attain rebirth according to their thoughts, extinguish the five dreads and attain unhindered liberation, diligently cultivate the work of the Path without rest or cessation, adorn themselves with wondrous practice, transcend the stage of the Dharma Cloud, enter the vajra-like mind, and realize samyaksambodhi.

3.48

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa, once more focus your minds, strain your ears, listen attentively, and reflect well upon it! The *Saṃyuktapiṭaka Sūtra* says: At that time there was a ghost who said to Maudgalyāyana: “I have eyes on my two shoulders, a mouth and nose on my chest, but no head. What sin caused this?”
Maudgalyāyana answered, saying: “In your previous life, you were always the apprentice of an executioner. Whenever a person was killed, you were always joyful, tying the knot and pulling the rope. Because of these causes and conditions, you have received this punishment. This is the flower retribution; the fruit will be in hell.”
There was another ghost who said to Maudgalyāyana: “This body of mine is always like a lump of meat, without hands, feet, eyes, ears, nose, or the like, and is constantly eaten by insects and birds. Such suffering is unbearable and intolerable. What sin caused this?”
Maudgalyāyana answered, saying: “In your previous life, you often gave others drugs so that sentient beings could not survive with their lives intact. Because of these causes and conditions, you incurred this retribution. This is the flower retribution; the fruit will be in hell.”

3.49

There was another ghost who said to Maudgalyāyana: “My belly is huge and my throat is like a needle; all year round from beginning to end I get nothing to eat or drink. What sin caused this?”
Maudgalyāyana answered, saying: “In your past life, you were a village chieftain. Relying on your nobility and wealth, you drank alcohol and acted recklessly, belittling and cheating others, robbing them of their food and drink, and starving everyone. Because of these causes and conditions, you incurred this retribution. This is the flower retribution; the fruit will be in hell.”

3.50

There was another ghost who said to Maudgalyāyana: “Ever since I was born, there have been two glowing iron wheels beneath my armpits, burning my entire body to a crisp. What sin caused this?”
Maudgalyāyana answered, saying: “In your past life, you made cakes for the saṅgha and stole two batches, tucking them under your two armpits. Because of these causes and conditions, you incurred this retribution. This is the flower retribution; the fruit will be in hell.”
There was another ghost who said to Maudgalyāyana: “I always use an object to wrap and cover my head, fearing people will come to kill me, my mind constantly terrified. What sin caused this?”
Maudgalyāyana answered, saying: “In your past life, you committed adultery with outside women, constantly fearing people would see you, or fearing their husbands would seize, bind, beat, and kill you; because you constantly harbored terror, you received this retribution. This is the flower retribution; the fruit will be in hell.”

3.51

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa, as the sūtra says, how could every person not give rise to great dread? From beginningless time down to the present day, we must have committed such limitless sins and evils. Sins such as these are all caused by ignorance and lack of compassion and loving-kindness, using strength to oppress the weak, harming sentient beings, committing such sins as stealing others' goods, losing the way in delusion, defaming and slandering the worthy and virtuous, and committing all kinds of sins. For such retributions of sins, one must surely undergo suffering in the evil destinies. Today, with utmost sincerity and equal, poignant anguish, we prostrate with our five limbs touching the ground, universally seeking mercy, bowing and repenting on behalf of those in the six destinies who have already suffered or have not yet suffered, respectfully seeking mercy, bowing and repenting on behalf of our parents, teachers, elders, and all kin, and also seeking mercy, bowing and repenting for ourselves. We pray that sins already committed may be eliminated, and sins not yet committed we will not dare do again. Our only wish is that the Great Compassionate Father of the World:

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慈悲道場懺法 — Classical Chinese