慈悲道場懺法 5

English (machine translation) 5

Language: English

5.1

Untying Enmity and Resolving Knotty Ties, Chapter 3

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! All sentient beings have enmity and grievances. How do we know this? If there were no enmity and grievances, there would be no evil destinies. Now, the evil destinies do not cease, and the three wretched paths seethe unceasingly; thus we know that enmity and grievances are without end. The sūtra states: all sentient beings possess mind; those who possess mind can all become Buddhas. Yet all sentient beings have inverted mental thoughts; they sleep long in birth and death and are unable to awaken; they are greedily attached to the world and do not know the essentials for emergence, establishing the root of suffering and fostering the root of enmity. For this reason, they transmigrate through the three realms of existence and travel back and forth among the six destinies, relinquishing bodies and receiving bodies without a moment's rest. Why is this so? From the beginningless past, all sentient beings have transmitted dark consciousness from one to another, covered by ignorance and drowned in the water of craving, giving rise to the roots of the three poisons and giving rise to the four inversions. From the roots of the three poisons they give rise to the ten afflictions; relying on the view of self, they give rise to the five views; relying on the five views, they give rise to the sixty-two views; relying on body, speech, and mind, they give rise to the ten unwholesome deeds: body killing, stealing, and committing sexual misconduct; speech speaking falsely, uttering frivolous speech, using divisive speech, and speaking malicious abuse; mind having greed, anger, and delusion. Committing the ten unwholesome deeds oneself, instructing others to commit the ten unwholesome deeds, praising the dharmas of the ten unwholesome deeds, and praising those who commit the ten unwholesome deeds—in this way, relying on body, speech, and mind, they give rise to forty kinds of unwholesome deeds. Furthermore, relying on the six sense faculties, they greedily cling to the six sense objects, even widely opening the eighty-four thousand gates of defilement. In a single thought-moment they give rise to sixty-two views; in the instant of a single thought they commit forty kinds of unwholesome deeds; in a single thought-moment they open the eighty-four thousand gates of defilement. How much more so the multiple sins produced in a single day, the multiple sins produced in a month, a year, throughout a lifetime, and traversing kalpas! Such sins and evils are measureless and boundless, with enmities and grievances pursuing one another without end. Yet sentient beings are accompanied by folly; ignorance obscures wisdom, and afflictions obscure their minds, so that they are not consciously aware. With inverted mental thoughts, they do not believe what the sūtras explain and do not rely on the Buddha's words; they do not know how to untie enmities and do not hope for liberation. When enmity repays enmity, when will there ever be liberation? Throwing themselves into the evil destinies like moths plunging into fire, through kalpas of long nights they endure immeasurable suffering. Even when their karma is exhausted and at last they manage to return to the human destiny, such evil persons never reform. Therefore, the multitude of sages give rise to great compassion and loving-kindness precisely for the sake of such sentient beings bound by enmity and grievances. We together generate the bodhicitta and practice the bodhisattva path; bodhisattva-mahāsattvas take rescuing from suffering as their provision, untying enmity as their essential practice, and not abandoning sentient beings as their foundation. Today we also act likewise: giving rise to a courageous mind, giving rise to a mind of compassion and loving-kindness, and equalling the Tathāgata's mind; relying on the power of all Buddhas, we erect the banner of the bodhimaṇḍa, strike the drum of amṛta, hold the bow of wisdom, and grasp the firm arrow, universally untying enmities and releasing knots on behalf of the multitude of enemies across the three times among the four modes of birth and six destinies, parents, teachers, elders, and the six relations of kin; all sins already committed are entirely relinquished, and enmities not yet arisen will never be created. We look up and pray that all Buddhas and all great bodhisattvas, through the power of compassion and loving-kindness, the power of original vows, and the power of spiritual penetrations, will together provide cover and protection, subdue, and embrace them, causing the immeasurable multitude of enemies across the three times, from this day forth until bodhi, to untie enmities and release knots with no further grievances or enmities, bringing all suffering to an absolute end. Let us together, with utmost sincerity and an equal degree of acute anguish, make prostration with the five limbs touching the ground, and on behalf of the multitude of enemies across the three times among devas, humans, and the six destinies, as well as parents, teachers, elders, and all kin, take refuge in the Great Compassionate Father of the World.

5.3

Namo Maitreya Buddha. Namo Śākyamuni Buddha. Namo Kuśalamati Buddha. Namo Vimalaprabha Buddha. Namo Candraprabha Buddha. Namo Yaśasvin Buddha. Namo Maṇicūḍa Buddha. Namo Pracaṇḍa Buddha. Namo Siṃhavikrama Buddha. Namo Guṇavṛkṣa Buddha. Namo Avalokitaśākya Buddha. Namo Jñānarāśi Buddha. Namo Susthita Buddha. Namo Matimat Buddha. Namo Aṅgada Buddha. Namo Amitamati Buddha. Namo Vicitrarūpa Buddha. Namo Bahubuddhi Buddha. Namo Prabhāsa Buddha. Namo Dṛḍhaśīla Buddha. Namo Śrī Buddha. Namo Ratnacihna Buddha. Namo Padma Buddha. Namo Nārāyaṇa Buddha. Namo Kṣemakara Buddha. Namo Jñānasaṃcaya Buddha. Namo Guṇasatkāra Buddha.

5.4

Namo Dṛḍhavīryapragṛhīta Bodhisattva. Namo Vajrabuddhi Bodhisattva. Namo Anantakāya Bodhisattva. Namo Avalokiteśvara Bodhisattva.

5.5

Furthermore, we take refuge in all the Three Jewels throughout the ten directions and the entirety of empty space like this. For all such multitude of enemies across the three times who today in the six destinies have already suffered enmity and grievances, we vow that through the power of the Buddhas, the power of the Dharma, and the power of the worthy and sage ones, these sentient beings will all attain liberation. If there are those in the six destinies who ought to receive retribution but have not yet received retribution, may they never again enter the evil destinies, never again face one another with evil intentions, and never again afflict one another with painful torment; may all be relinquished with no thought of enemy or kin; may all their sins and faults be eliminated; may all enmity and grievances be liberated; may they be harmonious in one mind just like milk and water; may all rejoice just like [entering] the first ground; may their lifespans be boundless and their bodies and minds be perpetually joyful; may they be reborn at will in celestial palaces or pure lands; whenever they think of clothing, clothing arrives; whenever they contemplate food, food comes; with no further sounds of lamentation from enmity and grievances; their four limbs not impaired by changes or afflictions, their five senses not defiled by dust-like delusions; may all goods gather in abundance and myriad evils vie to disappear; may they give rise to the Mahāyāna and cultivate the bodhisattva practices, fully perfecting the four immeasurables and the six perfections; relinquishing the retribution of birth and death, may they together attain samyaksambodhi.

5.6

Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! What are the root of enmity and the foundation of suffering? The eyes crave forms, the ears crave sounds, the nose craves fragrances, the tongue craves flavors, and the body craves delicate touches, constantly bound by the five sense objects, which is why through kalpas of long nights they cannot attain liberation. Furthermore, the six relations of kin and all dependents are all the roots of enmity for us across the three times. All enmity and grievances arise from closeness; if there were no closeness, there would also be no enmity; if one can abandon closeness, that is abandoning enmity. Why is this so? If two people were in different places, separated far away in other lands, they would never be able to produce feelings of hatred and resentment. That they can produce hatred and resentment is entirely due to being close; through the roots of the three poisons they irritate and afflict one another, and because of this irritation and affliction they often produce hateful thoughts; therefore relatives and kin constantly foster expectations and blame: either parents foster expectations and blame toward their children, or children foster expectations and blame toward their parents; brothers and sisters are all likewise, mutually expecting and blaming, mutually disliking and resenting, giving rise to anger at the slightest displeasure. If there are wealth and treasures, relatives vie to seek them; in times of poverty, they have not the slightest care or concern; moreover, those who obtain them think it even less, and the more they obtain the more insufficient they feel; receiving a hundred times from a hundred requests, they do not consider it a favor, yet a single unfulfilled wish increases resentment and indignation. Thus harboring evil thoughts, they subsequently give rise to treacherous intentions, and so they form vendettas and link disasters世世 unceasingly from life to life. Deducing from this, the enmity and grievances across the three times are truly not other people, but are entirely our own relations and kin. You should know that kin are just a congregation of enemies; how could everyone not earnestly repent their faults? It is fitting that each of us, with utmost sincerity, make prostration with the five limbs touching the ground, and on behalf of parents across successive lives and relations across kalpas who have formed enmity and grievances in the six destinies from the time of possessing a conscious spirit until today—whether matching retribution or not, whether light or heavy, whether today in the hell destiny, or in the animal destiny, or in the hungry ghost destiny, or in the asura destiny, or in the human destiny, or in the deva destiny, or in the immortal (ṛṣi) destiny, or currently present among our kin today—for all such multitude of enemies across the three times and their respective kin, [so-and-so] and the rest today, with a mind of compassion and loving-kindness and without thought of enemy or kin, equalling the minds of all Buddhas and sharing the vows of all Buddhas, universally take refuge on their behalf in the Great Compassionate Father of the World.

5.7

Namo Maitreya Buddha. Namo Śākyamuni Buddha. Namo Brahmaguṇa Buddha. Namo Ratnasaṃcaya Buddha. Namo Puṣpadeva Buddha. Namo Sucintita Buddha. Namo Dharmavaśavartin Buddha. Namo Yaśomati Buddha. Namo Pratibhānakūṭa Buddha. Namo Vajrasaṃghāta Buddha. Namo Arthaiṣin Buddha. Namo Vikrīḍitābhijña Buddha. Namo Vigatatamas Buddha. Namo Devakīrti Buddha. Namo Merulakṣaṇa Buddha. Namo Prabhāsa Buddha. Namo Ratnagarbha Buddha. Namo Atyuccagāmin Buddha. Namo Tiṣya Buddha. Namo Maṇiviśuddha Buddha. Namo Guṇapraśasta Buddha. Namo Candrasūryaprabhāsa Buddha. Namo Nakṣatra Buddha. Namo Sūryaprabhāsa Buddha. Namo Siṃhalakṣaṇa Buddha. Namo Vairambharāja Buddha. Namo Puṇyagarbha Buddha.

5.8

Namo Sarvanīvaraṇaviṣkambhin Bodhisattva. Namo Śāntendriya Bodhisattva. Namo Anantakāya Bodhisattva. Namo Avalokiteśvara Bodhisattva.

5.9

Furthermore, we take refuge in all the Three Jewels throughout the ten directions and the entirety of empty space like this.

5.10

We pray that by the power of the Buddhas, the power of the Dharma, the power of the bodhisattvas of the great stages, and the power of all the worthy and holy ones, our parents and blood relatives who have enmity and grievances within the six destinies, each together with their dependents, may all assemble at once in this bodhimaṇḍa, jointly repent their past transgressions, and untie all knots of enmity. If there are those whose physical forms are bound and obstructed so that they cannot arrive, we pray that, relying on the power of the Three Jewels, their conscious spirits may be gathered and all arrive together, to receive our repentance today, so that all enmities and grievances may be liberated. The great assembly in the bodhimaṇḍa should each contemplate in their minds and say with their mouths: 'From beginningless time since we first possessed conscious spirits up to the present day, toward our parents through past lives, our kin across eons, our aunts, uncles, and internal and external relatives, we have generated the ten unwholesome karmas through the roots of the three poisons. Either out of ignorance or out of disbelief, due to fundamental ignorance, we have generated various knots of enmity, and also have grievances and enmities toward our parents and relatives, and extending to the six destinies. Such transgressions are immeasurable and boundless; repenting them today, we pray and beseech that they be eliminated. Furthermore, from beginningless time up to the present day, whether through anger, through greed and attachment, or through delusion, we have created various offenses from the roots of the three poisons. Such offenses and evils are immeasurable and boundless; with shame and remorse we repent them, praying and beseeching that they be relinquished and forgiven. Furthermore, from beginningless time up to the present day, whether for the sake of farmlands, houses, or wealth, we have generated karmic grievances and enmities, and have fully inflicted killing and harm among our relatives. Such manifold acts cannot be fully recounted, and the grievances and enmities generated have no time of cessation. Today, with shame and remorse, we disclose and repent them; we pray that our parents, our six relations, and all our relatives, with minds of compassion and loving-kindness, will accept our repentance, relinquish and forgive everything without holding further thoughts of resentment, extending to stealing, sexual misconduct, lying, and fully committing the five heinous deeds and ten unwholesome actions without exception, falsely conceptualizing, inverted, and clinging to various conditions to commit all offenses. Such transgressions are immeasurable and boundless. Whether toward parents, toward brothers and sisters, toward aunts, uncles, and relatives, extending from the time we first had conscious spirits up to the present day, the causes of such transgressions and bitter fruits that we have generated toward our six relations, and the number of eons of suffering retribution and the extent of knots of enmity, only the Buddhas of the ten directions and the bodhisattvas of the great stages fully know and fully see. According to what the Buddhas and bodhisattvas know and see, whatever the measure of our offenses and the number of eons of retribution, which are to be undergone as retribution in future lives, we today, with shame on our faces, choking with sobs, harboring grief, and reproaching ourselves, reform the past and cultivate the future, not daring to commit them again. We only pray that our parents, kin, and relatives, with gentle minds, harmonized minds, minds that delight in goodness, joyful minds, protective minds, and minds equal to the Tathāgata, will accept our repentance today, relinquish and forgive everything, and have no thoughts of enmity or kinship. We further pray that if our parents, kin, and all relatives have adversaries in the six destinies, all sentient beings in the six destinies may also jointly relinquish and forgive, so that the knots of enmity of the three times may all be exhausted at once. From this day forward until we reach the bodhimaṇḍa, may we forever leave the three wretched paths, end the sufferings of the four destinies, be completely harmonious like milk and water, be entirely unhindered like empty space, forever be Dharma kin and compassionate relatives, each cultivate immeasurable wisdom, fully accomplish all merits, be vigorously diligent without rest or cessation, practice the bodhisattva path without weariness, equal the minds of the Buddhas, share the vows of the Buddhas, obtain the three mysteries of the Buddhas, be endowed with the fivefold Dharma body, ultimately attain unexcelled bodhi, and realize samyaksambodhi.'

5.11

Today, members of the great assembly in this bodhimaṇḍa who share this karmic endeavor! Together we have now untied enmities with our parents; next, we should untie the knots of enmity with our masters and elders. From the great sages down, whose essences are not yet perfectly consummate, even those who reach the forbearance of the non-arising of dharmas are still subject to the changing and extinguishing of the three marks. As for the Tathāgata, he still made use of harsh words to cause evil sentient beings to awaken to the path thereby. If one whose virtues are bright and who transforms beings still manifested such words, how much more so must ordinary fools who are far removed from the pure realm! Now, with good and evil intermingled and the clear and the dark not yet separated, how could one abruptly leave behind the faults of the three karmic actions? If you hear what is spoken, you ought to feel ashamed, and deeply regret and reproach yourselves for the kindness and virtue of your masters and elders, and not harbor doubt or cherish evil thoughts. The sūtra says: 'Although one has gone forth from home, if one has not exhausted the afflictions and has not attained liberation, one cannot straightway say that one is free of all evils. A person in the secular world cannot straightway say that he is entirely devoid of goodness.' Setting this matter aside for now, as the sūtra says, the Buddha told the great assembly: 'You should contemplate the kindness of your masters and elders. Although parents give birth, nourish, and instruct, they cannot cause one to leave the three wretched paths. With great compassion, masters and elders guide and advance the ignorant youth, enabling them to go forth from home and receive the complete precepts; this is conceiving the womb of an arhat and giving birth to the fruit of an arhat, leaving the suffering of birth and death and obtaining the bliss of nirvāṇa. Since masters and elders have such supramundane kindness and virtue, who can repay them? If one can practice the path for one's whole life, that may merely benefit oneself, but does not repay the master's kindness.' The Buddha said: 'Among the good friends in the world, none surpasses masters and elders.' Today, members of the great assembly in this bodhimaṇḍa who share this karmic endeavor! As the Buddha said, masters and elders possess such kindness and virtue. Yet we have never generated a thought to repay the kindness of masters and elders, or we have not believed and accepted their teachings and instructions, even using coarse words to give rise to slander, creating dispute out of nothing and causing the Buddha-Dharma to decline. How could such offenses ever be escaped? No one can take one's place in the bitter retribution of the three wretched paths. When one abandons life, pleasure departs and suffering arrives; the conscious spirit is distressed and aggrieved, the mental functions are confounded and confused, the six consciousnesses are no longer keen, and the five faculties are shattered and ruined. Wishing to walk, the feet cannot move; wishing to sit, the body cannot support itself. Even if one wishes to listen to the words of the Dharma, the ears can hear nothing; wishing to look upon superior realms, the eyes can see nothing. When such a time comes, even if you together think of repenting and prostrating today, how could you obtain it again? There will only be the immeasurable sufferings of hell; such bitter retributions are created by oneself and endured by oneself. Therefore the sūtra says: 'Those who foolishly rely on themselves and do not believe in calamity and misfortune, who slander and defame their masters, who hate and envy their masters—such people are great Māras within the Dharma, seeds of hell, who forge knots of enmity by themselves and receive endless retribution.' Just as the monk Padmaprabha was skilled at preaching the essentials of the Dharma, he had a disciple who constantly harbored arrogance; when the upādhyāya preached for him, he did not believe or accept it at all. He then said: 'My great upādhyāya is completely devoid of wisdom; he can only praise matters of empty space. I vow that in future births I will no longer delight in seeing him.' Thereupon this disciple preached that which is Dharma as non-Dharma, and non-Dharma as Dharma. Although he maintained the prohibitions and precepts without violation, because of his erroneous understanding, after his life ended, in the time it takes to shoot an arrow he fell into the Avīci Hell, constantly enduring great suffering for eighty koṭis of eons. Today, members of the great assembly in this bodhimaṇḍa who share this karmic endeavor! As the sūtra says, how could everyone not give rise to great dread? Merely uttering a single evil word to the upādhyāya caused him to fall into the Avīci Hell for eighty koṭis of eons. How much more so since we went forth from home up to the present day, the unwholesome karma generated toward our upādhyāyas involves immeasurable offenses; when judged upon shedding this bodily form, we will undoubtedly be the same as him! Why is this so? The upādhyāyas and ācāryas constantly provide instruction, yet we have never practiced according to the Dharma, frequently defying various masters and elders, or receiving provisions without satisfaction, or the master becomes angry with the disciple, or the disciple resents the master, with immeasurable joys and angers throughout the three times. Such offenses cannot be numbered. The sūtra says: 'If one generates a single thought of anger, the enmities and grievances will be immeasurable.' Such enmities and grievances are not only toward the six relations; the resentment and hatred between masters and disciples is also severe. Furthermore, sharing rooms and living together, seniors, middles, and juniors are unable to deeply believe that going forth from home is a dharma of detachment; they do not know that forbearance is the practice of peace and bliss, do not know that equanimity is the path of bodhi, and do not know that leaving behind forgetting and signs is the supramundane mind. Masters and disciples sharing rooms and living together, with their karmic bond not yet exhausted, oppose and conflict with one another; thoughts of anger and dispute arise in tumult and disorder, which is why generation after generation they cannot be harmonious. Furthermore, among renunciants, whether studying together or sharing the same master, their understandings are unequal; on the day of promotion and advancement, they harbor malice and cherish anger, and do not say to themselves that it is due to wisdom practiced in past lives: 'He has merit and virtue, while I have no wholesome roots.' Hearing of or seeing another's glory, their natures are uneasy; with minds of outflows they repeatedly produce thoughts of superior and inferior, frequently giving rise to contention and rarely able to harmonize. Unable to yield the thick and take the thin, they mutually resent one another; not examining their own faults, they only speak of others' shortcomings. Or through the three poisons they slander one another, without loyalty or faith, without reverence or respect; when would they ever remember that they are violating the Buddha's precepts? They even raise their voices with loud speech, evil curses, and ugly words, not believing or accepting the teachings and instructions of their masters and elders at all. Seniors, middles, and juniors each harbor hatred, and harboring hatred, they blame and condemn one another. In the evil paths there are many enmities and grievances; all of them stem from us, masters and disciples, classmates living together, seniors, middles, and juniors, generating a single thought of resentment, which brings immeasurable grievances. Therefore the sūtra says: 'In the present life, slight resentment, mutual hatred, and jealousy will grow more severe in future lives, culminating in great enmity.' How much more so the evil karma generated throughout one's entire life! Today, members of the great assembly in this bodhimaṇḍa who share this karmic endeavor! None of us knows in which destinies we have generated knots of enmity toward masters, elders, seniors, middles, and juniors. Such enmities and grievances have no end, no term of years, and no count of eons; when undergoing the suffering, it cannot be endured. Therefore the bodhisattva-mahāsattvas discard thoughts of enemies and kin, leave behind concepts of enemies and kin, and embrace beings equally with minds of compassion and loving-kindness. Together today, having been able to generate the bodhicitta and make the vows of bodhi, we should practice what the bodhisattvas practice: the four immeasurable minds, the six pāramitās, the four means of embracing, and the four great vows. As the Buddhas and bodhisattvas have practiced, we today should also practice, treating enemies and kin with equanimity, unhindered in all respects. From this day forward until we reach bodhi, we vow to rescue and protect all sentient beings, causing all sentient beings ultimately to attain the One Vehicle. Together with utmost sincerity, prostrating with our five limbs touching the ground, on behalf of our upādhyāyas and ācāryas with whom we have enmities and grievances through successive lives since we first possessed conscious spirits after going forth from home; on behalf of our precept witnesses at the same ordination platform with whom we have enmities and grievances; on behalf of our fellow students, relatives, seniors, middles, and juniors with whom we have enmities and grievances; and for all enmities of the three times, whether direct adversaries or not, whether light or heavy, each together with their dependents; and if we have enmities and grievances with all sentient beings in the six destinies, who are to receive retribution in the future or present: repenting today, we pray and beseech that they be eliminated. If all sentient beings within the six destinies each have their own enmities and grievances, we today, with minds of compassion and loving-kindness and without notions of enemy or kin, universally seek mercy and repent on behalf of all grievances of the three times. We pray that they will all relinquish and forgive, having no further evil thoughts to inflict upon one another or malicious intent directed toward each other, but jointly relinquish and forgive, all rejoicing. From now on, may the knots be untied with no further anger or resentment; may each revere the other, mindful of repaying kindness, equaling the minds of the Buddhas, sharing the vows of the Buddhas, each with utmost sincerity taking refuge in the Great Compassionate and Loving Father of the world.

5.12

Homage to Maitreya Buddha.
Homage to Śākyamuni Buddha.
Homage to Jianyubian Buddha.
Homage to Dianming Buddha.
Homage to Jinshan Buddha.
Homage to Shizide Buddha.
Homage to Shengxiang Buddha.
Homage to Mingzan Buddha.
Homage to Jianjingjin Buddha.
Homage to Juzuza Buddha.
Homage to Liwei Buddha.
Homage to Yingtian Buddha.
Homage to Dadeng Buddha.
Homage to Shiming Buddha.
Homage to Miaoxiang Buddha.
Homage to Chishanggongde Buddha.
Homage to Lian Buddha.
Homage to Baozan Buddha.
Homage to Shizijie Buddha.
Homage to Mieguo Buddha.
Homage to Chiganlu Buddha.
Homage to Renyue Buddha.
Homage to Xijian Buddha.
Homage to Zhuangyan Buddha.
Homage to Zhuming Buddha.
Homage to Shanding Buddha.
Homage to Mingxiang Buddha.
Homage to Facheng Buddha.

5.13

Homage to Huishang Bodhisattva.
Homage to Changbulishi Bodhisattva.
Homage to Anantakāya Bodhisattva.
Homage to Avalokiteśvara Bodhisattva.

5.14

And again we take refuge in all the Three Jewels throughout the ten directions, exhausting the realm of empty space.

5.15

May it be that through the power of the Buddhas, the power of the Dharma, the power of the bodhisattvas of the great grounds, and the power of all the worthy and noble ones, all those immeasurable enmities across the three periods of time—whether mutual adversaries or not—and all sentient beings throughout the empty realm of phenomena alike repent, untying their enmities and releasing their bonds; that all practice giving and relinquishment without thoughts of enemy or kin; that all harmonize just as water and milk; that all rejoice just as on the first ground; and that all are unobstructed just like empty space. From this day forward until bodhi, may they forever be Dharma-relatives without thoughts of difference, always being the bodhisattvas' retinue of compassion and loving-kindness. Furthermore, through the causes and conditions of the merit of this present bowing, repenting, and untying of enmities and releasing of bonds, may the preceptors, ācāryas, noble witnesses of the same altar, fellow student disciples of the upper, middle, and lower seats, and all relatives who have enmities and adversaries, extending to those in the four modes of birth and six destinies who each have unliberated enmities from across the three periods of time—if today there are any in the destiny of gods, in the destiny of immortals, in the destiny of asuras, in the destiny of hells, in the destiny of hungry ghosts, in the destiny of animals, in the destiny of humans, or present today among our relatives—may all such enmities across the ten directions and three periods of time, whether mutual adversaries or not, together with their respective retinues, from this day forward until bodhi, have all their karmic hindrances eradicated, have all their enmities and adversaries completely liberated, have their habitual tendencies and afflictions forever purified, bid eternal farewell to the four wretched destinies, obtain birth at will, in thought after thought flow with the Dharma, in mind after mind be unobstructed and free, fully adorn the six pāramitās, bring all practices and vows of the ten grounds to culmination, attain the ten powers of a Buddha and unimpeded supernatural penetrations, and swiftly become equipped with anuttarā samyaksambodhi, attaining equal and perfect enlightenment.

5.16

Today, members of the assembly sharing this karmic endeavor in the bodhimaṇḍa! What preceded was generally unloosing all the bonds of enmity on behalf of others' immeasurable enmities across the three periods of time; below this, we should supervise our own minds in self-purification. Why is it that together today we receive bodies of birth and death and fail to attain liberation—advancing, we do not behold the prediction [of Buddhahood] before us; retreating, we do not hear the proclamation [of the Dharma] through the single voice? Truly it is because our sinful karma is deep and heavy, and our bonds of enmity are firmly entrenched. Not only do we fail to see the past and future Buddhas, the bodhisattvas, and the worthy and noble ones, but we also fear that the teachings in twelve divisions will merely be heard as sound and echoed in transmission, with the path to the mind forever cut off, and from the enmities and adversaries of the evil destinies there will be no way of escape. When we cast off this physical life, we will only sink into the boiling sea, wheeling through the three wretched paths and fully experiencing the evil destinies. When will we ever behold this human body again? Generating such an intention truly evokes acute sorrow of feeling; directing such a reflection, one cannot help but feel the bitterness of heartache. Together we have already been able to partake respectfully of this transformative influence, severing affection, bidding farewell to relatives, relinquishing glory, and abandoning worldly life. Having no other external conditions, how could we fail to race against time, each seeking what brings peace? If we do not make our resolve firm and strong, enduring toil, bearing suffering, and holding grief and sorrow in our hearts, then suddenly we may be stricken with severe illness and the signs of the intermediate existence will appear. The hell-warden rākṣasas and the ox-headed horse-faced fiends, in bizarre shapes and extraordinary forms, will arrive in a single morning. As the wind-knives dismember our bodies, our minds will be gripped by terror and confusion, while our relatives wail and weep, yet we will have no awareness. At that very time, if one wishes to give rise to a single wholesome thought as today, prostrating with the five limbs touching the ground to bow to the Buddhas and repent, how could it be obtained again? There will only be the immeasurable sufferings of the three wretched paths. Today let the great assembly each exert effort and race against time. If one follows emotions and indulges whims, progress toward the principle will be slow; but if one endures toil and bears suffering, the heading of the mind will be swift. Therefore a sūtra says: 'Compassion is the bodhimaṇḍa, because it endures weariness and suffering. Launching into practice is the bodhimaṇḍa, because it can accomplish matters.' Therefore we know that for the myriad wholesome adornments, without diligence there is nothing to rely upon; if one wishes to cross the great ocean, what can one depend on if not a boat? If one has a mind that aspires and takes joy, yet does not perform the deeds of aspiration and joy, one's vows will surely be in vain, and their fruit will never be seen. It is like a starving person holding the memory of a hundred delicacies: to their distress of hunger it brings no benefit in the end. One must know that to seek superior and marvelous retributions and fruits, mind and practice must go hand in hand. Together, let us promptly generate the superior mind, harbor feelings of shame and remorse, repent, eliminate sins, and unloose all bonds of enmity. Lest we once again dwell in darkness with no foreseeable time of illumination, while others are all liberated, do not harbor regrets afterward. Let each and every one, with utmost sincerity and equal poignancy, prostrate with the five limbs touching the ground, and take refuge in the worldly Father of Great Compassion and Loving-kindness.

5.17

Homage to Maitreya Buddha. / Homage to Śākyamuni Buddha. / Homage to Dingyi Buddha. / Homage to Shiyuan Buddha. / Homage to Baozhong Buddha. / Homage to Zhongwang Buddha. / Homage to Youbu Buddha. / Homage to Anyin Buddha. / Homage to Fachabie Buddha. / Homage to Shangzun Buddha. / Homage to Jigaode Buddha. / Homage to Shangshiziyin Buddha. / Homage to Lexi Buddha. / Homage to Longming Buddha. / Homage to Huashan Buddha. / Homage to Longxi Buddha. / Homage to Xiangzizai Buddha. / Homage to Daming Buddha. / Homage to Tianli Buddha. / Homage to Deman Buddha. / Homage to Longshou Buddha. / Homage to Shanxingyi Buddha. / Homage to Yinzhuangyan Buddha. / Homage to Zhisheng Buddha. / Homage to Liangyue Buddha. / Homage to Baoyu Buddha. / Homage to Riming Buddha. / Homage to Bhaiṣajyarāja Bodhisattva. / Homage to Bhaiṣajyasamudgata Bodhisattva. / Homage to Anantakāya Bodhisattva. / Homage to Avalokiteśvara Bodhisattva.

5.18

And again we take refuge in all the Three Jewels throughout the ten directions, exhausting the realm of empty space.

5.19

We, [so-and-so] and others, have accumulated sinful hindrances deeper than the great earth, shrouded by ignorance through the long night without dawn, constantly following the three poisons to create causes for enmities and adversaries, thereby causing us to be lost and submerged in the three realms of existence with no time of emergence. Today, through the power of the great compassion and loving-kindness of the Buddhas and bodhisattvas, we have for the first time received awakening and generated shame and remorse, seeking mercy with utmost sincerity, revealing and repenting. May the Buddhas and bodhisattvas gather us in with compassion and loving-kindness, and with the power of great wisdom, the power of the inconceivable, the power of immeasurable sovereignty, the power of subjugating the four māras, the power of extinguishing all afflictions, the power of extinguishing all bonds of enmity, the power of delivering sentient beings, the power of pacifying sentient beings, the power of liberating from hells, the power of aiding and delivering hungry ghosts, the power of rescuing and uprooting animals, the power of gathering in and transforming asuras, the power of gathering in the human destiny, the power of exhausting the outflows of all gods and immortals, the power of immeasurable and boundless merit, and the power of immeasurable and inexhaustible wisdom, cause all enmities across the four modes of birth and six destinies to come together to this bodhimaṇḍa to receive the repentance of us, [so-and-so] and others, today; may all practice giving and relinquishment without thoughts of enemy or kin; may the karmic enmities they bound together be liberated alike; may they forever leave the eight difficulties and be free from the sufferings of the four wretched destinies; may they constantly encounter the Buddhas, hear the Dharma, and awaken to the Way; may they generate the bodhicitta and practice supramundane karma; may they cultivate with a deep mind the four immeasurables and six pāramitās; may all their practices and vows ascend equally to the ten grounds; and may they enter the vajra-like mind and together accomplish true awakening.

5.20

Today, members of the assembly sharing this karmic endeavor in the bodhimaṇḍa! Enmities and adversaries pursuing one another all stem from the three karmic actions, which adorn the practitioner with all manner of bitter retributions. Since we already know that these are the root of all sufferings, we should vigorously thwart and extinguish them. The essential method for extinguishing suffering is none other than repentance; therefore the sūtras praise two types of vigorous people in the world: the first is one who does not commit sins; the second is one who can repent. Today, when the great assembly wishes to repent, they must purify their minds and adjust their deportment, harbor shame and remorse within and express sorrow outwardly. If one gives rise to two kinds of mind, then there is no sin that will not be extinguished. What are the two kinds of mind? First, shame; second, remorse. Shame is shame before heaven; remorse is remorse before human beings. One with shame can repent for oneself and extinguish all enmities and adversaries; one with remorse can instruct others to untie all fetters. One with shame can perform all wholesome deeds; one with remorse can see [the wholesome] and rejoice along with it. One with shame is internally ashamed; one with remorse discloses before others. Through these two dharmas, the practitioner can be made to attain unobstructed joy. Together today, let us give rise to great shame and remorse, perform great repentance, and with utmost sincerity seek mercy for those in the four modes of birth and six destinies. Why is this? The sūtras say: 'All sentient beings are our relatives, having at times been our parents, or having at times been our teachers and elders, and even brothers and sisters; this is true of all.' Truly because we fell into the net of ignorance, we no longer recognize one another. Since we do not recognize one another, we often give rise to offense and vexation; because of offense and vexation, enmities and adversaries are endless. As the great assembly awakens to this meaning today, with utmost sincerity, earnestness, and a painfully sharp focus of mind, let us make sure that a single thought moves the Buddhas of the ten directions, and a single prostration cuts off immeasurable enmities and adversaries. With equal poignancy, prostrating with the five limbs touching the ground, we take refuge again in the worldly Father of Great Compassion and Loving-kindness.

5.21

Homage to Maitreya Buddha. / Homage to Śākyamuni Buddha. / Homage to Dingyi Buddha. / Homage to Liangxing Buddha. / Homage to Zhaoming Buddha. / Homage to Baoxiang Buddha. / Homage to Duanyi Buddha. / Homage to Shanming Buddha. / Homage to Buxubu Buddha. / Homage to Juewu Buddha. / Homage to Huaxiang Buddha. / Homage to Shanzhuwang Buddha. / Homage to Daweide Buddha. / Homage to Bianjian Buddha. / Homage to Liangming Buddha. / Homage to Baotian Buddha. / Homage to Zhuyi Buddha. / Homage to Manyi Buddha. / Homage to Shangzan Buddha. / Homage to Wuyou Buddha. / Homage to Wugou Buddha. / Homage to Fantian Buddha. / Homage to Huaming Buddha. / Homage to Shenchabie Buddha. / Homage to Faming Buddha. / Homage to Jinjian Buddha. / Homage to Dejing Buddha.

5.22

Homage to Mañjuśrī Bodhisattva. / Homage to Samantabhadra Bodhisattva. / Homage to Anantakāya Bodhisattva. / Homage to Avalokiteśvara Bodhisattva.

5.23

And again we take refuge in all the Three Jewels throughout the ten directions, exhausting the realm of empty space.

5.24

We respectfully pray that the Three Jewels will together extend their gathering-in, causing all that we, [so-and-so] and others, have confessed to be eradicated, and all that we have repented to be purified. Furthermore, we pray that those who repent together today, from this day forward until bodhi, may have all enmities and adversaries eliminated, have all sufferings completely liberated, have their habitual tendencies and afflictions forever purified, bid eternal farewell to the four wretched destinies, obtain birth at will, personally attend upon all Buddhas and receive in person their noble predictions, practice fully the six pāramitās and the four immeasurables without omission, be equipped with the four unhindered eloquence abilities, attain the ten powers of a Buddha, adorn their bodies with the marks and signs, possess unimpeded supernatural penetrations, and enter the vajra-like mind to accomplish equal and perfect enlightenment.

5.25

Repentance Rite of the Compassionate Bodhimaṇḍa, Fascicle Five

Linked texts (1)

慈悲道場懺法 — Classical Chinese